tihtavy of ^he theological ^emvnarjp
PRINCETON • NEW JERSEY
PRESENTED BY
Professor Hency van Dyke
April 3, 1901
THE
WHOLE WORKS
REV. JOHN HOWE, M.A,
A MEMOIll OF THE AUTHOR.
IN EIGHT VOLUMES.
VOL. vni.
CONTAINING
THE PRINCIPr.ES OF THE ORACLES OF COD.
PART II. CONCLUDED.
0. THE GENERAL AND SPECIAL
GRACE OF GOD, IN ORDER TO
THE RECOVERY OF APOSTATE
SOULS, IN THREE, LECTURES.
SERMONS :
THE GOSPEL COMMENDING ITSELF
TO EVERY man's CONSCIENCE.
(seven sermons.)
THE GOSPEL HID TO THOSE WHO
ARE LOST. (six SERMONS.)
ON HOPE, (fourteen SERMONS.)
ON FRIENDSHIP WITH GOD. (TEN
SERMONS.)
ON REGENERATION. (THIRTEEN
SERMONS.)
EDITED BY THE
REV. JOHN HUNT, OF CHICHESTER.
ILonbou :
PUBLISHED BY
F. VVESTLEY, 10, STATIONERS' COURT AND AVE-MARIA LANE
AND SOLD BY WAUGH AND INNES, EDINBURGH; AND
CHALMERS AND COLLINS, GLASGOW.
1822
B. Bensletj, Boll Court, Fleet Street.
THE PRINCIPLES
OF
THE ORACLES OF GOD,
AV TWO PARTS,
NEVER BEFORE PUBLISHED.
PART 11— Concluded.
CONTAINING
VI. THE GENERAL AND SPECIAL GRACE OF COD, IN
ORDER TO THE RECOVERY OF APOSTATE SOULS,
IN THREE LECTURES, ON LUKE 2. 14.
LECTURE XLIII.*
LUKK II. 14.
Good will towards men.
[The whole verse 7uns thus, — Glory to God in the highest,
on earth peace, and good will towards men.]
"Y"OU know we have been largely, and very lately, discours-
ing to you oF the apostacy, the fall of the first man,
and the fallen state of men, with the continual descent of a
corrupt nature through all the generations of men hereupon.
It now follows, of course, (and according to the natural
order of things as they lie,) to speak of man's recovery. And
in order thereunto, in the first place, of God's kind propen-
sion towards men ; which is to be considered as that which
leads on the whole of any design or endeavour to that pur-
pose ; His good-will, the original, the source, the fountain,
the well-head, of the glorious design which he hath set on
foot for the recovery of such a lost and lapsed creature.
This is more especially held forth to us in the close of this
verse now read ; and not more distinctly and fully any
where else in Scripture. But it is in conjunction (as we
shall come more particularly to take notice of by and by)
with other things which we shall not overlook, though that
which I design to fasten upon, is this particular only—
" Good will towards men."
And if, with reference to what we have heard, we do but
* Preached. December 29, 1694.
yoi. Tin. «
:£ THE PRINCIPLES OF THE ORACLES OF GOD. (PART JI.
consider the summary import of these words, " Glory to
God in the highest, on earth peace, and good will towards
men," it might fill us with amazement and wonder. And
sure it would do so, if these things were now altogether new
lo us, or did now come at this time to our notice and hearing.
Upon what hath been so largely discoursed concerning the
fall, and the degenerate state of fallen creatures ; how sin
and death have spread themselves through this world ; how
an impure and poisoned nature was continually descending,
and transmitting from age to age, a nature envenomed with
enmity against the Best of beings, the Sovereign rightful
Lord of all: and that by this continual descent and trans-
mitting of such a nature, (which as you have heard it did
not seem meet to the divine wisdom to hinder by preter-
natural means,) here was, hereupon, a continual war main-
tained, and kept up on earth against heaven ; and this war
carried on in an open hostility from age to age. Upon the
discovery (1 say) of all this the true representation (however
defective and short of the full) of the state of the case be-
tween God and man ; if we did not live under the gospel,
or had no notice, no intimation or hint, of any such thing
before, as now comes to be laid in open view before our
eyes, we should be the most transported creatures that ever
God made : the children of men would generally be so.
And certainly, upon the supposition already made, two things
we would have expected. And two things we would little
ever have expected or thought of. We would,
]. Sure, have expected that there should liave been an
efficacious revelation of wrath from heaven. There hath
been a verbal one, and a real one in degree ; we would sure
have expected it to have been most efficacious and total.
We would wonder that it hath not been long ago ; that it
hath not turned this world into flames and ashes, many a
day since ; and in that way put a period to the propagation
of a wicked nature, and the continuation of a war and hos-
tility against heaven, and the Lord of heaven and earth.
And we would have expected,
2. That, whereas men have been accomplices with the
devil, in this apostacy from God, and in the continuation of
this rebellion and war against him, from age to age ; (accom-
plices with a sort of creatures of an higher order, a great
part of the heavenly host that first made a defection from
God, and drew in man with them into the same apostacy ;)
I say, we would sure have expected that none should have
been more ready executioners of the just wrath of God upon
LEC. xLiii.) Grace in Man's Recovery. 3
those disingenuous, apostate, ungrateful generations and
race of creatures, than those angels that retained their inte-
grity, that left not their first estate. We would have ex-
pected that they should have been the most prepared,
expedite instruments of God's vengeance upon such a
generation of creatures as we were, and have been most
willing, to have come upon that errand, to vindicate their
rightful Sovereign Lord, from all indignities and disho-
nours that have been done him, by the creatures of their
own order first, who had drawn into a confederation with
them, a whole race of creatures of an inferior nature and
order. One would think that love to God, and a zeal for
his honour and interest, should so universally have inspired
them, the glorious inhabitants of heaven, that no errand
would have been more grateful to them, thanto be sent as
the quick executioners of the divine revenge upon such a-
wicked world as this.
i\nd again, upon the forementioned supposition, there
are two things that we should as little ever have expected,
to wit:
]. That there should ever have been a thought of favour
and kindness in heaven, and with the God of heaven, to-
wards such creatures as we. That we would little have
looked for, that ever the sound of such a voice should have
been heard from heaven towards sucli an apostate dege-
nerate race of creatures, as " peace on earth, and good-will
towards men." Who would ever have looked for it? That
when they were breathing nothing but war, and enmity, and
hostility, against heaven, there should be a proclamation
from thence, of peace towards men on earth, proceeding
from (as it could proceed from nothing else but) good will.
And again,
2. We would as little have expected, that the angels of
God should be the messengers of such tidings to this world,
whose dutiful and loyal breasts we must conceive filled with
indignation against apostate creatures, that had left, and put
themselves off from so kind, so benign, so gracious, and so
rightful a Lord. One would little have thought, that they
should have cotue upon such an errand ; that when they
would rather have been waiting for a commission to execute
the just wrath of God upon this wretched world, they should
be sent to proclaim peace, and to signify the divine good-will
towards men. Though, indeed, for the same reason for
which they would have been executioners of the divine
revenge upon this wretched world, they would also be mes-
sengers of such glad tidings, to wit, because they were
B 2
4 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11.
obsequious, dutiful, and loyal ; and had but one will with
him, whose creatures and servants they were. His will, so
far as it is notified and made known, is always perfectly
complied with in heaven, as we are to desire it should be
here on earth. But that was the case here; the angels are
sent upon this errand first, to bespeak " glory to God in the
highest," and to speak out, " peace upon earth, and good-
will towards men."
And now finding ourselves outdone every way, that what
we would most of all have expected, we find not ; but what
we would never have expected, that we find ; That as to the
most dismal and dreadful things that we would have looked
for, we meet with a grateful disappointment : but as to such
things that we would never have looked for, we meet with
a most grateful surprise. When we find (I say) the matter
to be so, then would our narrow minds begin to fall a won-
dering at somewhat else ; to wit, that since wrath did not
break forth upon this world, to put a sudden end and period
to it ; and that God having so many mighty and powerful
agents to employ as instruments therein, prest and ready at
his command, they were not yet employed in that work ;
but, on the contrary, grace breathes from heaven upon this
forlorn world, and the angels of God are here made the first
ministers (as it were) thereof, to publish it and make it
known ; we would, then, wonder why was not this much
earlier? Why was it not many ages before ? Why did not
that gracious, kind design break forth sooner, so as to have
mollified the world, to have assuaged and conquered down
that enmity, and to have prevented the insolencies of wick-
edness, which, through a succession of many ages, for almost
tour thousand years together, had prevailed, and been acted
on the stage of this rebellious world.
But we see that in all respects, " God's wajs are not as
our ways, nor his thoughts as our thoughts ; but as the
heavens are high above tne earth, so are his ways above our
ways, and his thoughts above our thoughts," Isaiah Iv. 7.
What was, with deepest and most profound wisdom, fore-
laid with bin: in the eternal counsel of his will, it was to have
a gradual, and a very gradual, discovery and revelation to
this world ; and not to have its fulness of accomplishment
till the fulness of time set for it. Every part of that method,
which he had laid with himself, every juncture in it being,
by divine counsel, affixed to so many parts, and points of
time, so as that every thing belonging to that glorious de-
sign must fall into that very season which was fore-deler-
mined for it, and then receive its punctual accomplishment:
LEc. xLiii.) Grace in Man's Recovery. 5
according to that of the Apostle James, tliat sage saying of
his. Acts XV. 18, " Known unto God are all his works from
the beginning of the world." Not only known that they
shall be, but known when every thing shall be, in
what time, with what dependencies upon other things,
with what references unto things that are to follow
and ensue ; according to that scheme and model which lay
in the all-comprehending, Divine Mind; the thoughts and
purposes of that mind being not hitherto unformed, but
only unrevealed ; hid in God, (as the expression is, Eph.
i. 19;) folded up in mystery, raid so concealed from ages
and generations by past; in a mystery that was (as it were)
inwrapt in rich glory, or in the riches of glory, as Eph. i. 22.
This mysterious design, with the method of it, was not to
come into view, but in the determinate season ; all things
being left by the supreme wisdom, in the dependence of
one ihing upon another, and with a particular reference to
such and such seasons, that all things must have in the
course and current of time.
Long it was, therefore, that this world was let sleep on in
sin and darkness, unapprehensive generally, that there \yere
any such kind thoughts in heaven towards them. Little
was that thought of; and, indeed, for the most part, it was
as little desired, as expected, that ever God should have
given such relief or redress, to the sad, forlorn state of
things in the world. It was, I say, as little desired, as it
was expected or hoped ; for, as the most deplorable things
in this our calamitous state, such as distance from God,
ignorance of him, unacquaintance with him, the presence of
the sensible, and the debasement of the intellectual nature.
These were not men's more real misery than they were their
imagined felicity : things that they were generally very
well pleased with ; that which was their doom, was their
choice. It was in every man's heart to say unto God,
** Depart IVom us, we desire not the knowledge of thy ways ;
we had rather live alone apart from God." If any scattered
beam of divine light shone here and there, it shone amidst
the darkness which refused to comprehend it ; a malignant
darkness, that was naturally bent to exclude and shut it out.
So that it might be truly said, The wretchedness of this
world was become con-natural to it — its very element; and
men did enjoy their misery : those viperous lusts, that, as so
many serpents, were inwrappingand preying upon the hearts
and vitals of rnen, they were hugged as their only delec-
table darlings ; and all their business, every where, was to
B 3
O THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11.
make provision for these lusts, and to satisfy, to the utmost,
what was insatiable, and could not be satisfied. So that
there was not less need of divine power, to apply a remedy
in such a case, than there was of wisdom to contrive, or
kindness to design it.
And thereupon, as men did all this while generally (as it
were) enjoy (as we said) their own misery, enjoy it to
themselves ; so God did all this while enjoy his own love to
himself; pleased himself in this design of his, which yet, for
the most part, was concealed and hid in God, as was before
noted to you ; and he might, do so, the whole method of that
design, in all the parts and junctures of it, being so surely
and tirmly laid, and one thing so connected with another,
that it was altogetlier undisappointable; lie being Master of
the design, having it perfectly in his power, and it being
impossible any thing should intervene the accomplishment
of whatsoever he had determined, and purposed within him-
self. He enjoyed his own love, this good will of his towards
men, as it was a fountain of that designed good, which they
should enjoy, and which, through the several successions of
some ages of time, they did, in some measure, enjoy. And
that also was an ever springing fountain to himself ; for
nothing can satisfy God but God ; an everlasting compla-
cency, therefore, he must be supposed to take in his own
benignity, in the goodness of his own will, with all the other
perfections thereof.
But now, at length, in the fulness of time, this design of
his breaks forth unto men too ; not till time was come to its
fulness, its parturient fulness, and was to be disburthened of
that birth, the greatest and most glorious that ever lay in the
womb of time, or was possible so to do. When the Son of
God was to appear here upon this stage, and to be brought
forth into this world, then it was not fit that so glorious a
work as that, the manifestation of the Son of God in human
flesh, should come forth without a previous knowledge.
When he was come, it was fit it should be known what he
was come for : and so Christ and a gospel, they do, in
this world, commence both together: that is, now doth
the Sun of Righteousness arise and shed his beams upon
this world. Our Lord Jesus Christ himself was that Sun;
the gospel was the beams of it, the radiations of that Sun.
And this beaming out of the light and grace of the gospel.
It was, at first, in a way as extraordinary, as the thing itself
was. How extraordinary was the thing, that God should
descend, be manifested in human flesh, put on man, take the
LEC» XLiii.) Christ the Sun of Righteousness. 7
name of " Emanuel, God with us :" a God among men,
how extraordinary was that thing? And the way of its dis-
covery, it was suitably, it was correspondeatly, extraordinary,
too : that is, by an embassy of angels, this should be first
made known to the world. They were not to be the or-
dinary ambassadors of those glad tidings among men, but
they were ambassadors extraordinary. So you find this
matter is represented in this context. First, one angel
appears to a company of shepherds, and tells them, (as soon
as they were recovered out of their sudden affiight,) that he
was come to publish to them glad tidings of great joy, that
should be to all people — and by and by there is a number-
less host, a vast chorus, a choir of angels ; a multitude of
the heavenly host, who all come together upon the same
errand, to publish what we have here contained in the Scrip-
ture : " Glory to God in the highest, on earth peace, and
good will towards men."
So that look upon Christ as the Sun of Righteousness ;
look upon the gospel as the beaming forth, the irradiation
of that Sun ; and you may look upon this text as the
epitome, or that which hath in it the contracted beams of
all that irradiation : for a sum of the gospel it is. Look
into the particulars of it, and it is made up especially of
these parts.
1. The final issue and effect of this great and glorious
undertaking of the Son of God, in descending and coming
down into this world, putting on human flesh, and being
manifested therein. And that is two-fold — supreme and
subordinate.
(I.) Supreme: " Glory to God in the highest." That is
the thing in which this whole dispensation shall finally
result ; all shall terminate in the highest glory to God
above; to God that inhabits those highest and most glorious
regions, that is there enthroned : all shall have a final
resultancy into his highest glor}^ who inhabiteth those
highest and most glorious regions of the universe. And
then,
(2.) There is the subordinate effect, or final issue, out of
which that glory is to result unto God : " Peace on earth."
There is a peace-making design yet on foot. It shall not
be abortive, i t shall have its effect, and take place. God
will, upon certain terms, be reconciled unto men. Men
shall be brought first or last (many of them, multitudes of
them) to comply and fall in with those terms. And so
where there was nothing else but war, there shall be peace :
b4
8 THE PRINCIPLES OF THE ORACLES OP GOD. (PART II*
the Prince of Peace is now arrived into this world, and it
shall not be without effect : his kingdom is a kingdom of
peace, a peaceful kingdom. That peace is principally, and,
in the first place, to be between the offended God, and hi»
offending creatures here below. Other peace will propor-
tionably, and in due time, ensue.
This is the final issue and effect of this undertaking of
our Lord: that is, the ultimate effect — "Glory to God ir>
the highest;" and the subordinate effect — " peace on earth."
And that is the first part that we have considerable here of
the words made up of these two. And,
2. The principal, the original, the source and fountain,,
of that whole undertaking of our Lord, and of this two-fold
effect, which is to result from it : and that is God's good
will towards men. From this fountain shall spring forth
both peace on earth, and glory to God; the former more
immediately, and the latter ultimately : the former being
subordinate to the latter, as the supreme and last end of
that. And so as to this matter, the same account is here
given of the whole gospel-constitution, as we find given in
that Ephes. i. 4, 5,6. " According as he hath chosen us in
him, that we might be holy and without blame before him
in love; having predestinated us to the adoption of children,
according to the riches of his grace in Christ Jesus, to the
praise and the glory of his grace, wherein he hath made us
accepted in the beloved." So that take the whole scheme of
the gospel-revelation together, and it bears this inscription :
It is a frame of things finally and ultimately dedicated to
God, as all things must be to him, as well as from him. He
that is the author is the end of all. He can do nothing but
for himself. How or in what sense he doth so, to wit, doth
things for his own glory, we shall hare occasion to open
more distinctly hereafter. But this being now the first
thing that we have in view here; and which I design to
touch upon as previous to that which comes last in the
text, and is the main I intend to insist upon. Something, I
say, I shall speak in reference to this — *' Glory to God in
the highest."
This you see is the final effect and issue of this mighty
undertaking of a Redeemer. The Son of God descending
and coming down into the world. Why, what shall be
effected hereby? What shall be brought about? Why,
" Glory to God in the highest." That should not fail to be
effected. God would, it is true, have been glorified in the
destruction of this world altogether : if it had been all laid
j,Ec. XLiii.) Final End of Christ^s Incarnation. 9
in ruin^ it" it had been turned into one heap, he would have
had his glory. He might have continued that as an ever-
lasting trophy of his power and justice ; of his justice by
his power.
But that was not the way chosen ; and he will not lose
by it, as to all revenue that it is possible can be added to
the divine treasure. Nothing can be really added. Glory
can be added, to wit, reputation, ( as the word signifies^)
which, therefore, must be supposed to have its place in
the intelligent and apprehensive minds of men. For the
word made use of here, comes from a word that signifies
esteem, or to judge. There must be some that are capable
of judging of what is honourable and glorious : God him-
self is the Supreme Judge : and, indeed, there is no com-
petent judge besides. As it is altogether impossible that
any should be his peer, or capable of making an estimate
of what will be fully and adequately answerable to him
in point of honour and glory. And as the matter doth relate
to him, as he is to be himself the judge of honour, of what is
becoming of God, what will be an honour to himself; so it
is here considered,
(1.) Objectively, as the glory that could only be the thing
designed by himself, to himself; to wit, the complacency
that he takes in himself, which must bear some proportion
to the excellency of his nature and being. And that
cannot lie in the mere opinion that he hath in the minds
of his creatures, (be those minds never so right, and never
so comprehensive,) but the satisfaction that he receives to
himself, in himself. This is an end worthy of God^ and
suitable unto God. Nothing can be an adequate satis-
faction unto him, but what is in himself. Now there is an
objective glory in himself — the glory of all his excellencies,
of all his perfections : and this is the object in which he
satisfies himself, and takes his own complacency there.
There are, indeed, beamings forth of that excellency
into the minds of creatures, but this cannot be his end ;
to wit, to be well thought of, or well spoken of, by his
creatures : they are inconsiderable unto him. The whole
creation is even as the dust of the balance, or the drop of
the bucket ; lighter than nothing and vanity, in comparison
with him.
But there is, 1 say, to be considered, first, an objective
glory, the excellency, the becomingness of the order of
things, as they lie in God, which only comes under the
notion of creatures, as he is pleased to make the discovery ;
10 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II.
and when he so doth, that shines into their enlightened
minds, which was, indeed, before ; to wit, the order of
things, that harmony, that comely dependance and refer-
ence of one thing to another, as it lies in the counsel of
God's wisdom from eternity. Here is that glory which he
beholds first in himself, and so he satisfies himself on the
rectitude and perfection of all that is in him, and all that
immediately proceeds from him, as it doth more imme-
diately proceed. This only can be God's end. Indeed,
the creature's end must be the display of this glory, when
once it doth shine forth and come under their notice ; then
they are to reflect it from one to another, and to diffuse it
among one another ; so that there must be very different
notions of the divine glory as it is his end, and as it is the
creature's end. And that this matter may be the more dis-
tinctly explicated withal, consider two things here : first,
the form, and, secondly, the matter, of this saying of the
angels in this part of it. " Glory to God in the highest,"
which is the principal part of the effect or end of this under-
taking, the Redeemer's descent into this world ; it was to
produce glory to God in the highest, as it should produce,
in due time, peace on earth, a reconciliation between God
and man. 1 say, the former of this speech is to be inquired
into. What doth it mean, that it should be here said, "Glory
to God in the highest?" And then, the matterof it, and what
is signified under it, we shall come more distinctly to
inquire into afterwards.
(1.) For the form of this speech, that it may be rightly
understood, we must consider from what mouth it comes,
or who are the speakers, who they are that utter it : they
are an heavenly host; a most numerous heavenly host;
an host of angels that descend upon this account, in this
juncture of time, (as it were,) upon a visit, upon a kind visit
unto our earth, and to pay a dutiful homage unto the Son
of God, whose descent they wait upon at his first arrival
into this world of ours. The form of expression will very
much be collected by considering the speakers. And no-
thing, indeed, could be more decorous, more becoming, than
that they should be first employed upon such an errand as
this, who are the speakers and mouth by whom this first
summary of the gospel is communicated amongst men, here
in our world. It was fit there should be such messengers
employed and sent; to wit, to celebrate his arrival into our
world, who was so great an one, and who came upon so
great an errand.
LEc. xLiii.) The Saying of the Jngels opened. 11
Let us but take notice, by the way, (before we come to
collect from hence what the form of this saying must im-
port,) why it should be said by such speakers, a multitude,
a choir of angels, who were employed to utter it. Why,
that was not all their business, to utter this saying Iiere to a
company of shepherds; that falls in with it, and that very
aptly; but their great business is to wait upon the first
arrival of the Son of God into this world, as a due honour
to him. Upon which account we are told, (Heb. i. 6.)
''That when he brought his first born into the world, all
the angels of God were to worship him," or to pay an
homage to him. When he brought this his first-born into
the world, this was (as it were) a decree then published in
heaven : " Now let all the angels of God worship him."
The thing also refers to 1 Tim. iii. 6. " Great is the
mystery of godliness, God was manifest in the flesh, justi-
fied in the Spirit, seen of angels." Seen.'' How seen? Not
barely looked upon as by a company of gazers, or of idle,
unconcerned spectators ; but seen, beheld with an adoring
eye ; every one seeing and adoring at once.
It was a suitable dignity and honour to them ; and it was
very suitable from them, considering what a state the Son
of God was now coming into. A state that was to be
*' a little lower than the angels," as Heb. ii. 7. quoted from
the 8th Psalm, or '* lower for a little while." So the word
admits to be read. That in as much as this humiliation
of his was spontaneous and voluntary, he might not lose
their homage by it : and undoubtedly they tendered it him.
That self-depression was elective, not necessitated ; there-
fore, he was not to lose by it : he descends, goes down into a
state a little lower than the angels ; therefore, the justice
of heaven determined thus concerning him, and the justice
of their minds could not but so consent and fall in with it.
" You shall pay your homage to the descending Son of God ;
he shall lose nothing that is due from you (ccelites) the
inhabitants of heaven, for this self-debasement." Therefore,
though this descent of his was to look with a dark side
towards this our earth, because here he was to appear in
obscurity ; the ends of his coming down here among men
would never have been composed and brought about, if he
had been to shine as an illustrious person, in bright celestial
glory, visibly and openly attended with guards of angels ;
his work would never have been done ; he could never, on
those terms, have arrived to the cross, which was finally the
thing he had in his eye and design. Therefore, I say, this
12 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11.
descent of his must look with a dark side here towards us
here below. But yet, care was taken that it should look
with a bright side in heaven above, that the glorious inha-
bitants there, might be kept in a dutiful, adhering posture
towards him, as understanding their own subserviency, and
subjection to him ; and that he was their Lord still, though
he did voluntarily go down into a state a little lower than
theirs ; lower for a little while. Therefore, upon occasion,
their subserviency to him is plainly signified, when he was
at the lowest, in his last agonies, angels came and minis-
tered unto him. And so his descent looks with a bright
side towards heaven, and those vaster numbers of intelligent
minds, that do inhabit those regions; all was lightsome
thitherwards, and must be, though it was necessarj^ it
should look with a dark kind of gloominess and obscurity
towards men on earth, that the design might be accomplished
and not frustrated, for which he did descend and comedown
into this world.
And so much being premised, it is now obvious to collect
what the form is of this same diction, this same saying,
by these excellent, dutiful creatures. It must carry with it,
[].] The form of an acclamation, giving glory to God;
proclaiming the divine glory, upon this wonderful product
of his wisdom and love, that began now to appear, and
obtain, and take place in this world. It was an acknow-
ledgment that he was worthy to receive all honour, and
glory, upon this account. And,
[2.] It must bear, too, the form of an apprecation,
that is, wishing he might continually do so; that all glory
and honour might be continually given to God in the
highest. And,
[3.] It might carry in it, too, the form of a narration,
there being no verb in the sentence ; and therefore, is to
be understood as much as if it had been said, " Glory
is to God in the highest;" that is, it is a representation
how well the glorious inhabitants of the upper world
were at that time employed, to wit, in celebrating the
divine glory, and giving glory to him. This is the busi-
ness of heaven : and upon this account, that the Son of
God is now descended and come down upon this earth,
it is their business on earth to be all giving glory to God
in the highest. Or,
[4.] It may be also an invitation to angels above, and
men below, so to do. All the glorious inhabitants of heaven,
who behold and see; and so, likewise, all the men, and
LEC. xLiil.) The Saying of the Angels opened. 13
wretched and miserable inhabitants of this earth, who are
concerned in all that is now done, join in this, giving
glory to God in the highest. And,
[5.] It may be a demand or claim of glory to God in the
highest ; not only a mere invitation, but a challenge : " Let
God have his due glory ; withhold not his glory from him.
Let every thing that hath breath praise the Lord." Psalm
cl. last. Let the universe praise him, upon account of this
marvellous undertaking, that his own Son is come down
in glory, veiled and obscured into this world. And it may,
in the last place,
[6.] Carry with it the form of a prediction ; Glory shall
be to God in the highest. As heaven is now full of this
thing, earth shall be full of it; God will have his glory,
even to the full, out of this wonderful thing, a thing infi-
nitely more wonderful than the creation of this world was;
even the extraction of such an universe out of nothing :
that God should come down, and be manifest in such flesh
as the children of men do wear, and carry about them here
upon earth. We do all predict Glory to God in the highest
hereupon. So great a thing can never be, but there must
be a production of glory to God in the highest, some time
or another, as far proportionable hereunto, as the capacity
of such creatures can admit. He will not lose his glory.
We foretel he shall have his glory, even from all the ends of
the earth, directed to him in the highest, arising and spring-
ing up from this very thing. But then,
(2.) The matter expressed and signified under this various
form, that will also require some further explication too,
which now I shall not enter into : but, in the mean time,
let us consider,
\_Use.'] Doth heaven appear to have been so full of this
thing, the descent of the Son of God into this world, when
we were the persons concerned ? What amazing stupidity is
it, that our souls should not be more taken up about it?
It was, indeed, partly duty to God, and to the Son of God,
that these blessed angels sFiould be in such a transport upon
this occasion: but it was also benignity and kindness, and
wonderful kindness towards us. When they saw what
was designed to us, they give glory to God in the highest,
upon the prospect they had of peace springing up towards
us on earth, and of the view they had by retrospection
upon the divine good-will : finding now that anciently,
and heretofore, his delights must have been with the chil-
dren of men ; (as miserable as their state and condition
14 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II.
was ;) not upon the account of what they now were, but
upon the account of what he would one day make them.
He would yet one day make them a delectable sort of crea-
tures. The angels of God are full of this ; and heaven was
full of it. And we are not to think it was only so seventeen
hundred years ago ; that the thoughts and apprehensions
of the glorious inhabitants of heaven are lower about
these matters now : no ; there is the same occasion, and
the same sense. They are in the same joyous and dutiful
raptures, upon account of what was doing and designing
hereupon earth, for producing of peace to men, and glory
to himself.
What an amazing stupidity is it, that all this should
signify so little with us ? That when we are the persons
chiefly concerned; when hell maybe designing upon us
from beneath, heaven is designing upon us from above ;
yet we are in a deep sleep all this while, neither feel
the drawings of hell downward, nor the drawings of
heaven upward. Hell is working upon us, and heaven
IS working upon us, and we seem insensible of the designs
of either; the destructive designs of the one, or the kind
designs of the other : but vanity fills our minds, and we
wear out a few days here upon this earth, without consi-
dering what we are here for, or what the Son of God did
one day come hither for! What awakenings do we need?
And before God shall have his glory, and the earth its peace,
what wonderful changes are there yet to be wrought in the
minds and spirits of men? And surely if God have any
kindness for us, there will be great change wrought upon
us.
LECTURE XLVI*.
But now to go on to the second thing, the material im-
port of these words ; that is, that whereas, by universal
consent, the glory of God is the end of all things, it must
be very differently understood as it is his end, and as it is
tlie creature's end. It cannot be understood in reference to
both the same way.
In reference to tlie creature, it ought to be their design
(to wit, the design of all reasonable creatures) to glorify
God, by owning and by diffusing his glory to the uttermost.
Their glorifying God consists in these two things ; the
* Preached, January 12, 1694.
LEC. XLiv.) Material Import of the Words. 15
first whereof is fundamental to the second, the agnition of
his glory, and the manifestation of his glory. The acknow-
ledgment of it in their own minds and souls, owning him
to be the most glorious one. They add no glory to him ;
it is not possible they can; but they only acknowledge and
take notice of, and adore, that which is; confess him to be
what he is, and what he should be. And the manifestation
of his glory ; the spreading and propagating of it, as much
as is possible, from one to another, through the world, even
to their uttermost, at least, in the wish and desire of their
own hearts. " Be thou exalted above the heavens, and
thy glory over all the earth," as it is again and again found
in Psalm Ivii. and in multitudes of like passages of Scrip-
ture. " So is our light to shine before men, that they may
see our good works, and glorify our father which is in hea-
ven." Matt. V. 16. That his glor}-^ may be transmitted by
some to others, and by them to others, and so spread to
our uttermost universally unto all.
But the matter is quite otherwise to be understood, when
we speak of God's glory, as his own end. And it is very
needful that we should state this matter to ourselves aright,
lest we otherwise take up thoughts very unsuitable, and
very dishonourable, and very injurious, to the great and
blessed God. That design which hath been already men-
tioned, upon our first acknowledgment in our own minds
and hearts, the excellent glory of the divine being, then to
diffuse and spread it, is a most worthy and becoming end
for creatures, nothing more. It ought to be their very
term inative end ; the end of ends with them; to wit, the
end that must terminate all that they do. " Whether you
eat or drink, or whatsoever you do, do all to the glory of
God," is that great practical maxim, 1 Cor. x. 31. What-
soever we do, must be done, must be all consecrated unto
this end, have a stamp of holiness put upon it, by a dedi-
cation " to the glory of God." That is (as it were) to be the
inscription upon every design, and upon every action, in
pursuance of any of our designs. What can be expressed
with larger and fuller universality. Whatsoever ye do
(eating and drinking not excepted) is to have, and be
levelled at this end, the glory of God, as being most suitable
to the creature. But this is no end worthy of God, the
matter being understood and taken so. Indeed, it is suit-
able enough for any one to design the praise of another ;
but it is not suitable to any one to design his own praise
as his end. It would be thought unworthy of a wise and
16 THE PRINCIPLES OF THE ORACLES OF COD. (PART II.
good man, to do such and such good actions for this as
nis principal end, that he may be well thought of, and
may be well spoken of by others. But the goodness, and
suitableness, and agreeableness, of good actions in them-
selves to his own spirit, is his great inducement to any one
that doth partake of the image of God, and that is so far
become God-like.
But when we speak of God's having his own glory for
his end, (whereas his glory as it is our end, doth but signify
our agnition of it, or our manifestation of it, which is not
his essential glory,) it is God's essential glory that must be
his end ; for he can have no end but himself. He is his
own first and last : his own Alpha and Omega : and so his
glory is, then, his essential glory, which is the lustre of all
the excellencies of his being, shining to his own eye, which
is his end. For only wisdom can be a competent judge of
infinite excellency. And glory doth import and carry in
the notion of it, a reference to a judicative principle, as the
word from whence esteem doth come, plainly enough imports.
He only is capable of judging what is worthy of himself:
and so it is the rectitude of his own designs, as they lie in
his own eternal mind, that lies before him under the notion
of his end.
But it must be understood, too, that this is not his end
neither, to be pursued by a desiderative will, but only by
a fruitive ; not by a desiderative will, as if there were any
thing wanting to him ; with us, indeed, all our end is
always looked upon by us, as a thing to be attained; and
that is suitable to the state of a creature, to act for an end
to be obtained, and which we are yet short of. But all
things are always present to him, to his all-comprehending
mind, and especially that which belongs only to his own
being, to which there can be no addition. He doth will
himself; not with a desiderative will, but with a fruitive,
a complacential will ; and so doth act within himself, not
from indigency, (as creatures do,) but from a superabundant,
all-sufficient, self-sufficient fulness: He enjoys himself in
himself.
And this is obvious enough to every one that will use
his understanding to consider, as well as it is a philosophical
maxim, in which all sorts of considering and studious men
have agreed. And, I say, it is apprehensible enough to
others when it is considered, that one's end, and one's good,
are convertible terms, and signify the same thing. Finis et
honut, coiivertuntur, philosophers use to say j to wit, that
LEC. xLiv.) Peace between God and Man. 17
which is any one's ultimate end, which is so de JHre, is his
highest and chiefest good. Now nothing is plainer than
that there is no good adequate to God, hut himself: so
that he cannot have his ultimate, final complacency, in
any thing besides himself. And his glory, his essential
glory, the lustre of all the excellencies of his being, is his
end : not that which he covets and proposes as distant and
unattained; but which he enjoyeth, and acquiesceth in, and
which he cannot but have always in his own possession, as
he cannot but be in tiie entire, uninterrupted, everlasting,
possession of the excellencies of his own being.
And it ought seriously to be considered, that so we may
not in our own thoughts debase the eternal, most excellent,
and most blessed Being, by supposing that he proposeth it
to himself as his end, to aim at that which would be
thought unworthy of a wise and good man to aim at : that
is, only to be well thought of, and applauded. This is a
thing that is consequent, and which ought to be, and which
we ought to propose to ourselves as our end. But it is too
low and mean an end for God. We may design that for
another man, to wit, his praise, which no other man, who
is wise and good, will design for himself; but take plea-
sure in the rectitude of his design, and that goodness of his
own actions; and enjoy them as every good man doth in
bearing the image of God upon him. And therefore, this
is a god-like thing ; and so must be in the highest perfec-
tion in the ever blessed God himself, and in the excellency
of his own being, and in the correspondent rectitude of all
his own designs. But this is that which must consequently,
and secondarily, come under the common notice of his intel-
ligent and apprehensive creatures, whereupon it is their
business, and indispensable duty, to own, and adore, and
honour him, for the good that is in him ; to wit, to think
well and honourably of him, and speak well and honourably
of him, upon this account, even as goodness in men, and
amongst men, is a thing that claims and challenges ac-
knowledgment and praises from them within whose notice
it comes. And then,
2. That being the primary thing here spoken of, which
is to result out of this great design, " Glory to God in the
highest," all capable and apprehensive creatures being
obliged, to their uttermost, to celebrate and glorify him,
upon the account of what he was now doing in reference
to this wretched world ; that being, 1 say, the first result
of this undertaking, upon which our Lord Jesus Christ
VOL. via. c
18 THE PniNCIPLES OF THE OKACLES OF GOD. (PART 11.
was now descending and coming down into this world,
the second is — " Peace on earth/' And that former was
to spring out of this latter, as the whole economy of
grace in that mentioned 4th chapter to the Ephesians,
a design for the glory of God's grace ; to wit, it is
to be designed by all the subjects, and all the observers
thereof.
And now concerning this peace on earth, I shall speak
but very briefly to it, in my way to the third thing which
1 most principally intended, in my pitching upon this
Scripture; to wit, the original and fountain of all the
good-will after mentioned. This peace upon earth must
be understood to design, first, somewhat more primarily ;
and then, secondly, somewhat more secondarily, and de-
pendent upon the former.
The primary intendment of it must be peace between
God and man, the inhabitants of this earth, its principal
and more noble inhabitants, in relation to the state of war
and hostility that was between him and them, they having
revolted from him, agreed and combined in a rebellion
against him; not only with one another, but with the other
apostate creatures, who had made a defection before, the
angels that fell and so drew man in as their accomplices
in that horrid revolt. And this must be observed as spoken
too with discrimination, as we shall have hereafter occasion
to note to you : " Peace on earth" — not with hell : there
is no proclamation of peace reaching that place. Those
kind, benign creatures, this glorious host of angels, this
celestial chorus, though it is like enough it might have
been suitable to their inclinations (if that had been the
design and counsel of heaven) to have carried tidings,
and a message of peace, to their fellow creatures, of
their own order and rank, in the creation of God ; yet
while it appears this had no place in the divine counsel,
and they being so perfectly resigned creatures, and having
the same will (objectively considered) with the divine,
that is, not willing a different sort of objects from what
he willed ; they joyfully come on this errand to men on
earth.
The will of God is perfectly complied with in heaven;
that will which our desires, while we are here on earth, are
to be guided by; in our measure we are to desire God's
will may be done on earth, as it is done in heaven. It is
perfectly complied with in heaven : they cannot have
a dissentient will from their Maker; and, therefore, must
LF.r. XLiv.) Peace belneoi God (Did M(ut. !}♦
be understood to have been contentedly employed upon
this errand, to j)roclaim peace, peace to the inliabitants
of this earth, when they had none to proclaim for the
inhabitants of that other horrid region ; knowing that they,
who were their brethren, and of their own order, in
the creation of God, were bound up in the chains of
everlasting darkness, without remedy or mere}', and
reserved unto the judgment of the great day, they wil-
lingly come upon this errand, to proclaim peace to the
inhabitants of this earth, and are made use of as heralds
in this proclamation.
And as this peace must principally be between God and
man, so it must be understood to be mutual in the intend-
ment of it between both, that God should be reconciled to
them, and they should he reconciled unto God. Am\,
indeed, there can be no such thing as peace between God
and man upon other terms : for if he were willing upon
other terms to be reconciled to man, it would be altogether
insignificant, and to no purpose. He would be reconciled
ro an unreconciled or irreconcileable man, whose heart
should still remain filled with enmity, poisoned with
malignity and venom against God. It would be to no
purpose to him, for man would be no nearer felicity : and
it is impossible for me to be happy in what 1 hate : and
it is also impossible for the children of men to be happy in
any thing but God.
Now supposing this peace to be mutual between God
and man ; to wit, he is reconciled to them, and they are
reconciled to him, the prosecution of his justice doth
cease, and their enmity towards him ceaseth ; there is no
longer a contest kept up between his justice and their
injustice; then this mutual peace must carry in it two
things, agreeable to what is carried in the notion of peace
between one nation, or sort of people, and another that
have been mutually at war with one another; that is,
there is somewhat privative, and somewhat positive, carried
in such cases in the notion of peace; — 1st. a cessation of
hostility, and, 2ndly, freedom of commerce.
1. A cessation of hostility. They no longer war with
one another; God doth no longer pursue them with re-
venge, with hostile acts in that kind ; that is, if once a
peace be brought about, whenever this peace obtains, and
hath its effect, he doth no longer follow them with acts of
vengeance. And they do no longer rise up against liirn in
acts of hatred and aversion : they no longer say to him,
c2
20 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11.
" Depart from us, we desire not the knowledge of thy
ways :" they are no longer fighting against the righteous-
■ ness and equity of his holy precepts, as the carnal mind is
*^ enmity against God, and is not subject to his law, nor
indeed can be." All this ceaseth ; that is, it cannot be
now in any prevalency, in a prevailing degree. And
thereupon,
2. That which is positive doth ensue. As it was between
nation and nation, which were at war, there is not only a
cessation of liostilities, but there is a setting on foot a
commerce, an amicable commerce, a free commerce; so it
is between God and man now : there is not only no war,
but there is a communion, there is a friendly intercourse :
God freely flows in i\\)i)n them in acts of grace, kindness,
and goodness. His Spirit wa3 under a restraint before,
(according to the doom and judgment past — "My Spirit
shall no longer strive,") is now at liberty, set at liberty, from
under tiiese restraints. It now freely bieathes upon
those souls, emits its light, lets it shine in upon them,
pours in the influence of the Sun of Righteousness, the
vital, sanative influences of that Sun, who is said to "arise
with healing in his wings," or beams. These vital, heal-
ing beams are, by the Spirit of Christ, freely transmitted,
let into the very hearts and souls of such creatures, as were
at utmost distance from God before.
Alas ! there was nothing to do between God and them,
in a way of kindness or friendliness : his Spirit was a stran-
ger to them ; no beams of holy light ever shone upon them ;
no influence of grace ; they went with barren and desolate
souls, wrapt up in daikness and death : but now the way
is open and free ; there is no law against it, no bar, but
the communications of the Holy Ghost may be without
obstruction. And, thereupon, their spirits are set at liberty
towards God, and his Spirit is at liberty towards them, and
and not withheld. '* Where the Spirit of the Lord is, there
is liberty," 2 Cor. iii. 17. Their soul was under restraint
and clouds before, a prisoner under the divine wrath and
justice. They could not act, could not move, could not
stir, God-ward ; not so much as breathe, nor direct a breath
towards God ; no holy desires, no holy motions. But now
when commerce is restored, as the J)ivine Spirit freely
breathes on ihem, it enables them freely to breathe after
God, to send forth desires, and take up their highest
delight in him, so as to enable them to say, " Whom liave
1 in heaven but thee, or whom can I desire on earth in
LEc. XLiv.) Peace among Men. 21
comparison of" thee ?" Psalm Ixxiii. 25. This is the pri-
mary intendment of this peace, proclaimed by this glorious
host of angels : this is the thing primarily intended to
be brought about, and which shall have its effect, more
or less, and more largely, before the world ends. But
then, there is,
2. That which is consequential thereunto, to be consi-
dered, and that is — peace upon earth, among the inhabi-
tants of it towards one another. This is not the primary
design, but it is the secondary, consequential aim and
effect of the great Peace-Maker's undertaking, whereof
there was a precedent and a leading case in the reconci-
liation that was first to be brought about between Jew
and Gentile. " He is our peace, Tiaving ma'de both one,"
Ephes. ii. 13. so as that the highest enmities and animo-
sities that ever were between one sort of people and
another, were to be taken up between these Jews and
Gentiles. How contumeliously were the Jews wont to
speak of the Gentiles; and how ignominously did they
again speak of them. And the fraction was yet more fierce
between the Jews and the Samaritans, that were all Israel-
ites, all of one house: insomuch that common courtesies
could not pass between them, as appears by that in the 4th
chapter of John. *' How dost thou," (saith the Samaritan
woman to Christ,) being a Jew, ask water of me, that am a
Samaritan ? How strange is it, how can you expect that J,
being a Samaritan, should give drink to you that are a Jew ?"
And so great was the distance between the Jews and other
nations, that pagan writers have taken much notice of it.
Non monstrare vias (saith a pagan poet) cadem insi sacra
•volenti; that a few would not so much as shew the way to one
that was not of their own religion; no, not that common
courtesy to tell a traveller his way. Why, he is our peace,
he that brings it about, that shall finally, sooner or later,
bring about an universal peace, not only between Jew and
Gentile, (which was a precedent, a ruling case,) but among
the several nations of the earth.
*' He is our peace, when the Assyrian is in our land," and
it is to be an universal thing foretold and prophesied; to
wit, that " swords are to be beaten into plough shares, and
spears into pruning hooks, and that men should learn war
no more," when once the peaceful tendency of the king-
dom of the Messiah doth reach its final and full effect;
when it hath effect according to its tendency, so that, at
the same time that the earth shall be filled with the know-
c3
32 THE PRINCIPLES OF THE OKACLES OF GOD. (PART II.
ledge of God, as the waters cover the seas, then is there to
be that universal peace on earth too, among men towards
one another; not only no more hurting or destroying in
all the mountain of his holiness, but nation shall not lift
up sword or hand against nation, and men shall be untaught
that fierceness of nature, which a continued enmity against
God had inferred on them : for when the union was once
broken between God and man, it must appear, they must
must be made to understand and know to their cost, that
that was central. And that union being dissolved, all
union was dissolved besides, that they can never be at
peace one with another, when they liave broken with God,
and the breach remains between him and them. Accord-
ing to what was emblematically held forth in reference to
God, and the |)eople of Israel and Judah ; that is, by the two
staves of beauty and of bands; the staff of beauty signi-
fying the union between him and them; and the staff of
bands the union between them with one another. But when
one of these staves is broken, the other is shivered and
shaken all to pieces.
Why this is the import of what is here proclaimed, the
final and ultimate import of it — " Glory to God in the
highest," and then, ** peace on earth." This is the double
effect of this great undertaking, upon which our Lord did
now descend and come down into this world. But here
comes next to be considered.
The principle, the well-spring, the eternal well-spring
of this glorious and kind design; a design so glorious to
God, and so kind to man, what is the fountain and well-
sprinj^ of all ? Nothing else but his own good-will. And
this is the thing I mainly intended to insist upon from
this scripture. That having so largely discoursed to you
of the apostacy, the fall of the first man, and then of the
fallen state of man ; and of the way wherein man hath been
continued in this fallen state, from age to age, and from
generation to generation, 1 might afterwards come to speak
of his designed restitution and recovery. And being so to
do, (as the order of discourse should lead,) I shall tell you
briefly what the scheme of our discourse now must be;
to wit,
I. To speak of the original and fountain of this
designed restitution of such fallen and bpsed creatures.
And.
LEC. xLiv.) Analysis of the Author's Plan. 23
II. Of the constitution of a Redeemer and a Mediator in
order hereunto. And,
III. To shew what sort of person this Redeemer or
Mediator must be ; to wit, to treat of his person, of his
nature, of his offices, and of his performances. And then,
IV. To lay before you the doctrine of the Covenant of
God in Christ. And,
V. The office and operations of the Holy Ghost in the
dispensation, and pursuantly to the design of the Covenant.
And then,
yi. The effects wrought in all that shall actually apper-
tain and belong to God, and be brought home to him,
in and by Christ, this Great Head of the reducees, of return-
ing souls. And then,
VII. The way and course of such as shall be thus
savingly wrought upon, that holy Work in which they
are thereupon to be engaged, and wherein they are to
uersist, till they reach the end of that way. And then,
lastly,
VIII. The end of all things, with the several things that
shall be coincident thereunto.
The first thing in the course and order of discourse comes
naturally to be insisted upon, (when we are to consider this
business of the restitution of man,) is the original of such
a design. Vl^hence sprung it ? What is the fountain, the
well-head and spring of this great design? Why, good-will
towards men. This is the summary account that the
matter admits of. It can be from nothing else but mere
good-will towards men. And in speaking to this, I have
a two-fold subject of discourse; to wit, first, God's general
good-will, and, 2ndly, his special good-will. His good-will
wherein it doth appear and is expressed towards men
generally and indefinitely considered ; and his good-
will in its more peculiar expressions, and exertions of
itself towards a select sort of men. And so two things to
be evinced.
1. That God's good-will, it hath some reference unto
all. But,
c4
24 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II.
2. That it hath not equal reference to all alike. There
will be that two-fold subject of discourse distinctly to be
pursued. And the former of these I chiefly intend from
this scripture ; the latter I intend from another more
suitable scripture.
But, in the mean time, pray well inlay this in your own
minds, that there are two such distinct sorts of divine good-
will, or benignity, respecting men generally, and respecting
some men especially ; and that these two are by no means
in the world opposed to one another. The doing of which,
as it is a most unreasonable thing in itself, so it is a thing
of the worst consequence that can be supposed ; that is,
it tends to confound the whole Christian Economy, to
break the frame of Christianity, and make it an unintel-
ligible scheme, as incoherent with itself; and this without
any pretence, or shadow of a pretence. For these two
things — general good-will, and special good-will ; or as the
generality of divines are wont to distinguish, common and
special grace ; these two, I say, are as distinguishable
things, and as capable of being distinctly apprehended, as
the general and special natures of any thing else that we
can think of.
Now nothing could be more absurd to pretend, that
because 1 have the notion of such and such a general
nature, therefore, I must not admit the notion of a special
nature, that is narrower than that ; and superadds distin-
guishing to the former. As if when a person hath under-
stood that God hath made such a sort of creatures as we
are wont to call animals, living creatures, (that being the
notion of a living creature at large,) that therefore, I should
pretend there should be a difficulty of understanding the
nature of man, one particular under that general ; because
I have the notion of a living creature taken at large, to
wit, a creature that useth sense, that can see, and hear,
and exerciseth spontaneous motion, can move this way and
that, this, therefore, should be an hindrance to me in
conceiving the special nature of man, a nobler sort of
creature, that can do all this and something else ; to wit,
can reason and understand, and lay designs and pursue
them, and is a subject susceptible of religion too, as well
as ratiocination, would any man of ordinary understanding
pretend an inconsistency between these two; or that I
cannot fitly conceive the one sort of nature, because I do
conceive the other ? Because I do conceive the general no-
tion of a living creature, an animal taken at large, therefore.
LEC. XLV.) General Good-will of God. 25
1 can the less conceive or take in the special notion of a
particular sort of living creatures, that can do more than an
ordinary livin^ creature, taken at large.
And the difficulty is not greater if we carry the matter
higher or further, and consider that man, as man, having
the natural image of God upon him, as such, may be
conceived accordingly. And so that object, God's natural
image remaining in him, terminates a general divine benig-
nity. And consider, also, the same sort of creatures having,
likewise somewhat beyond and superadded to the mere
natural image of God, to wit, his holy image; this is the
effect, (wherever it is, as the case of man is now become,)
and can be the effect of nothing else, but special grace:
but this I only lay before you by the way to that which we
are to insist upon particularly.
LECTURE XLV.*
LUKE TI. 14.
Good-zcill tozcards Men.
The former branches of this verse, wherein these angels
proclaim, " Glory to God in the highest, and on earth
peace," have been opened, and something hath been said
about this good-will towards men, both as it is general and
special.
Now as to this general good-will of God to men, I shall,
1. Labour to evince it to you in an absolute considera-
tion. And then, shall,
2. Speak in comparison of the way of his dealing with
another sort of offending creatures, of an higher and nobler
order than men. Now,
1. To evince this general good-will to men, according
to the absolute consideration that is to be had of it, I
shall make use of two sorts of mediums or arguments to
that purpose,
(1.) Of such as are antecedent to a more express
gospel revelation ; and which will therefore respect
them that have not the gospel, or that never had it.
And,
(2.) Such as may be taken from the gospel itself, of
which you have a summary, an epitome, in this same
* Preached Janaary 19, 1604.
26 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II.
angelical proclamation from heaven : it seeming suitable
to the majesty of God, to make his angels, though not
the ordinary ambassadors, yet the extraordinary ones, of
this gracious declaration of his mind and counsel towards
men.
But as to both these sorts of arguments, I have this to
advertise you, that the main thing I shall propose to my-
self in alleging them, will not be so much the evincing
of the truth in this matter : for that is clear in itself^
shines in its own light ; and indeed as to this part of
God's general good-will to men, or that which is usually
called common grace, I can have no adversary, we have
none to oppose us in this thing, except Atheists. It is
true, indeed, as to the other part, (his special grace,) there
we have very subtil adversaries ; and when we come to that
part, I do hope, through God's assistance, we shall be
enabled to mamtain the truth against them. But here my
more principal design is, to let you see, by the arguments
1 shall allege, (which will clear the truth too,) the mighty
importance of what we are now asserting, and to what
purpose it is that we ought to assert this general good-will ,
of God to men. Indeed, that we shall have occasion
more distinctly to shew, when we come to the use.
But I shall hint some of the more eminent purposes
now, that it may the more engage the attention of all
our minds unto what is to be insisted on to this purpose.
It will be of most direct use to convince, and (if it will
seem good to God so far to bless his word) to mollify the
hearts of hardened sinners that have yet nothing of special
grace appearing to them, or in them, so as to make way
for that, it being God's course to work methodically ; and
to makethino;s, which have an aptitude thereto, subservient
unto other things, that are to be consequent thereupon.
It would certainly induce any, that would use their
thoughts, to look upon it as a black and horrid thing to be,
in the course of my life, with an obstinate, obdurate heart
fighting continually against goodness itself, and against
kindness and good-will.
And it is ol' mighty importance, too, for the relieving
of awakened and doubting souls, that may be hurried with
terrors and temptations about their state God-wards ; and
who, though (it may be) special grace hath taken place in
them, yet think it hath not; so as to let them see what re-
lief is yet in their case, (as black as it looks to be,) while
they are under the dispensation of more general and com-
LEc. xLv.) God's General Good-will to Men. 27
mon grace, as hath a leadingness and tendency in it unto
special.
And there is that too, which will be of general import
to all of us, every day, to wit, that we may be brought
more to value, and to savour, and relish those mercies
which commonly go into the account, and under the
census of common mercies, of which (God knows) we have
too little sense. It is a most unaccountable absurdity,
(that 1 have often reflected on in my own thoughts,) that
very generally mercies should be thought less valuable, for
that vejy reason for which they are the more valuable. And
so it is commonly in reference to those that are called
common mercies : they are less valued for the self-same
reason for which they should be more valued ; that is,
because they come in an ordinary and in a constant course.
As health, because it is constant, or is more ordinary, with
the most, it may be, it is for that very reason less valued :
but every body that considers, knows, that for that very
reason it is the more valuable. It is better sure to have
continual health, than health intermitted. So the use of
our senses, our sight, (for instance,) the noblest of all the
rest, because it is a common mercy, therefore it is cheap,
and of less account with the most. How great a thing
would it be thought, if a man should see but one hour in
the day! How would the return of that hour belonged
for! Or if but one day in the year ; O when will that day
come ! We need to have the value enhanced more with
us of such things as are indications of God's good-will
towards men in general, that they may have their due
weight with us, and that grateful savour and relish
in our spirits which they challenge. And let us, therefore,
1. Upon such considerations go on to take notice of
those arguments of the first rank, those which lie without
the compass of the gospel-revelation, that were antecedent
to that more explicit revelation of it, and do fill a larger
sphere and region than that whither the gospel light dif-
fuses and extends itself: for though it be true that the text
hath a special reference to that glorious revelation which
was now to commence, we are not to think that this good-
will was then first to commence, as if God did then but
begin more distinctly and explicitly to own it, and speak
it out ; but there were not obscure indications of it
before, and which did commonly obtain all the world
over, even there where gospel light obtained not.
I shall, therefore, in speaking to that liead of arguments,
28 THE PRINCIPLES OF THE ORACLES OF GOD. (PART II.
shew what it is that men might collect (if they would use
their thoughts and understandings aright) from such ap-
pearances of divine favour towards them. And because
that the reasonings of men may be looked upon as having
an uncertainty in them, a sort of lubricity, and that we
cannot with so much clearness conclude from mere argu-
ings that are to be fetched from principles that lie without
the compass of scripture ; lest any one should think
them infirm upon that account, I shall shew you, as we go
along, how scripture doth strengthen the same sort of argu-
ments ; and how we are directed and prompted even by
scripture itself, to make use of them to the same purposes.
And that which I shall insist on, is,
1. The very nature of God, whereof all men that have
the use of their understandings, have or are capable of hav-
ing some notion or other. For he hath stamped more or
less of his nature upon the very nature of man, upon the
human nature that carries in it a signature of God. There
is somewhat that may be known of God in men generally.
But there is no notion of God that is more obvious unto
an}'^ that do apprehend the existence of a Deity at large,
than that he is the Best of Beings, the first seat of all
goodness, kindness, and benignity. And this revelation
of God, though it be natural, it is from himself, who
is the author of all nature, and of this very nature
in special ; the immediate author, the author so as to
be the exemplar of it to the human nature ; that is a
godlike nature in its first origination. And we are con-
firmed in it, that is not a false conception of God which
we find to have obtained generally in the pagan world,
Optimus Maximus, that hath been the common heathen
language concerning him. But this is an impression
from himself upon the mind of man, by which he is
taught and instructed, even by nature itself, so to conceive
of him.
And he speaks agreeably hereunto of himself, when he
tells us his name. There is this sculpture, this signature
of his name upon the minds of men every where, till men
have studiously and industriously abolished and rased it
out, which yet totally they cannot do neither; not so, but
that the remainders of such a notion as this, cleaving to
their minds, do fill their souls with so much the more
horror by intervals, that they have been lately engaged in
a course of wickedness, and in an hostility even against the
Best of Beings, against Goodness itself. Those pangs which
LEc. XLV.) God's General Good-mil to Men. 29
such do find at such times in their own spirits from a
a secret and remaining suspicion^ that when they have
done all they can to think God out of being, they have been
but rolling a returning stone ; they have been but labour-
ing for the wind ; they can effect nothing when the
thoughts return upon them, when in spite of them they
must be yet constrained to conceive with a certain
formido, that God is, though it may have been the wish
of their hearts, O that he were not ! then the main engine
of their torture must be the apprehended goodness of
God : For,
Do but consider if indeed he is, (whom we would fain
think into nothing if it were possible,) then it cannot be
but he must excel in goodness; the first thing conceptible
in his nature, must be goodness. Mere philosophy hath
taught men so to think of God, to think of the God, as a
notion antecedent unto that of power and might. They
place that in the very summitude of all that excellency,
which they ascribe to the Divine Being. And so when God
himself will expressly tell us his name, the Lord, the Lord
God, merciful and gracious, long suffering and abundant in
goodness and truth, forgiving iniquity, transgression, and
sin ; though he will in no wise clear the guilty — a thing
most consistent with the most excellent goodness ; for
that goodness were fatuity, were stolidity, that were
unaccompanied with such a severity, that were unex-
pressive of it. So he speaks of himself, who best knows
his own nature, Exod. xx'xiv. 6, 7, &• And the scripture is
full of it elsewhere. That there is such a natural notion as
this generally obtaining in the minds of men, is above all
demonstration, — that it cannot but be so, that it must be
so; for what is universal, must proceed from an universal
cause; but there is no universal cause, but God alone.
And then,
2. This good-will of God towards men, is to be further
argued from his continuing of man (though apostate,
though revolted from him) in a possession of those original
excellencies of his nature, that were most essential to it,
through the several successions of time so long. That is
as to such excellencies as are essential to the nature
of man, these he is pleased to continue man in the posses-
sion of from age to age, and from generation to generation,
though he be a revolted apostate creature. He might
have transformed him into another thing. Men might
30 THE PRINCIPLES OP THE OPwACLES OP GOD. (PART II.
have produced monsters from one generation to another,
and that as a mark of divine severity, for that once
they did apostatize. Into what an horrid thing might
man have been turned upon the first transgression ;
and so this habitable world be inhabited only by
creatures that should be terrors to themselves, and one
to another !
It may be said, that they are turned into worse than
monsters by sin; and it is very true, they are so. But that
is their own production, and not God's ; so they have
made themselves, that is true : they are in a moral sense
monsters; but so they are their miscreants; they
might have been so in a natural sense, and that could
have been no injury or reflection upon the Author of their
nature. Merely natural evil is justly punitive of, and doth
animadvert upon that, which is moral.
But that it is not so ; that man should be still as to his
naturals, the same intelligent creature that he was ; that he
should from age to age appear upon the stage of this earth,
with a mind and understanding capable of comprehending
so great things; that this understanding power should be
so many ways improveable ; that the soul to which it belongs
should be so commodiously lodged in a tabernacle so
curiously wrought by divine art, with God's own hand,
and all the parts and members thereof written in his book ;
a contemplation, that put the psalmist into a transport,
" Fearfully and wonderfully was I made, and that my soul
knoweth right well. And how precious are thy thoughts
to me, O God!" They were these thoughts that he was
reflecting on, concerning the very frame, and make, and
nature of man, in that 139th Psalm, and which he considers
in so high a rapture of spirit.
We are encompassed with wonders, and we lake no
noticeof them ; that such creatures as we should spring up
in a succession, a noble sort of creatures, God-like — bearing
the natural image of God upon us. Thus it is with man ;
though revolted, yet God lets him live upon this earth, and
propagate, and continue his kind. Let him (saith he)
wear my image, to put him in mind, and that they may put
one another in mind, whence they were, and who was the
original of life and being to him, and of that nature which
they have : a strange indulgence, and a most emphatical
argument of the divine benignity, that he will let
such creatures go up and down in this world, withx his
LEC. XLV.) God's General Good-will to Men. 31
image upon them, though they have fallen from him^
and are universally engaged in a war and hostility against
him !
You have heard, heretofore, (and 1 hope generally have
not forgotten, at least cannot be ignorant,) of the neces-
sary distinction of the natural image of God and the moral.
And this is the wonder, that where the moral image of
God is gone, men have put it away and blotted it out, that
yet the natural remains. And God lets it be so, and
Jets such a sort of creatures still descend, and possess,
and inhabit, this world ; minds, spirits, so commodiously
lodged in so aptly figured tabernacles of flesh, where they
have so many organs for the use and improvement of the
reasonable and immortal mind, that is put into those taber-
nacles as the inhabitant; by which it can exercise sense,
and take in all the light, and lustre, and glory, of this world,
and enjoy the sensitive objects wherewith it is so variously
replenished. A continual argument of God's benignity
and good-will towards men : but especially that he con-
tinues him an intelligent understanding creature upon this
earth. A thing that Pagans have been apprehensive of
with gratitude; and it is a shame that we should not
consider it more. It is that which history hath transmitted
to us, concerning that noble Pagan, Plato, that when he
\&y a dying, he solemnly gave God thanks that he had
made him a jiian, and not a beast ; and that he had made
him a Grecian, and not a Barbarian; and that he had made
him to live in the time wherein Socrates lived, who was so
great a luminary in his time.
But how great things have we to recount as additional
to the human nature. The human nature itself is that
which I am now principally pointing at, as an argument to
us, of God's good-will towards men, that he lets men
continue as to their natural being, what they were through
so many ages wherein they have been in an apostacy from
him, and rebellion against him; especially when we consi-
der that it is improveable; for religion hath its ground,
its foundation in humanity, in the human nature ; otherwise,
a brute or a stone might be a capable subject of religion.
But inasmuch as God doth continue the human nature,
and make that descend, he doth thereby continue capable
subjects of religion, and capable subjects of blessedness;
since religion and felicity are the two most connatural
things to one another in all the world. And thus scripture
32 THE PRINCIPLCS OF THE ORACLES OF COD. (PART II.
doth also teach us to recount with ourselves ; to consider,
to deduce, and make our collections from it, when it tells us
of the spirit that is in man, and that the inspiration of the
Almighty gives him understanding, to make him wiser than
the fowls of the air, and the beasts of the field. And when
we are elsewhere told that the spirit of a man is the candle
of the Lord, searching into the inward parts of the belly;
to wit, into the most abstruse and hidden things,
those that are most recondite within a man's-self. And,
again,
3. This is a further argument of God's good-will towards
men, generally considered, that they are taught and prompt-
ed even by nature itself, to consider and look upon God as
some way related to them; to look upon him as upon a
natural account, a father to them. For this is a true ac-
count. It is true, also, that there is a more special notion
under which he is so to some, as we shall have occasion
hereafter to shew ; but he is so in a common notion too.
So natural light hath taught men to account and reckon
when they have spoken of God as the paternal mind. They
have considered themselves as all having minds, and they ,
have conceived of the divine mind, as the paternal mind,
the Father of all those minds. They have spoken of them-
selves as God's offspring, and you see the scripture quotes
that from one of their writers, and approves and justifies
the notion. Acts xvii. 28. " We are all his off"spring, as one
of your own Poets hath affirmed." The thing is true, (saith
he,) your own Poets have spoken thus concerning men^
that they are the offspring of God : and they have appre-
hended the matter aright; they are so, he is upon a natural
account a father to them : as Adam is said to be the Son
of God on the same account.
And it is a conception that carries a gleam of light with
it, that God should style himself the Father of spirits, but
more particularly the God of the spirits of all flesh, as in
that. Numbers xxvii. \6. It is true, that he is in a more
particular way and sense the God of some. But they are
his own words, to call himself also the God of all, of all
spirits that inhabit and dwell in flesh. He doth not call
himself the God of another sort of spirits, that inhabit not
flesh, that have sinned against him, that are apostate spi-
rits; (as the soirits of men also are;) but he calls himself
the God of the spirits of all flesh, implying, that he hath •
not universally abandoned the spirits of men. As if he
LBc. XLV.) God's General Good-will to Men. 33
should have said, " I do not renounce, I do not quit all
claim to them, I have affairs to transact with them, as I
have not with those other spirits, that are thrown out of my
sight, and bound up in chains of darkness, and reserved to
the judgment of the great day;" as I shall have occasion
more directl}' to speak, when I come to speak of God's good
will to men, considered comparative!}' with the course of
his dispensation towards that other order of apostate crea-
tures. And,
4. The constant exercise of God's patience is a great ar-
gument of his good-will towards men. This is that whereof
they not only have a notion in their minds, comprehended
and included in that common notion of his benignity and
goodness, but they have experience of it in fact; and it is
from that I am now arguing: and it is a mighty cogent
and convictive argument of God's good-will, if it be but
considered what men have to argue from, in reference
hereunto, especially these two topics, their own guilt, and
God's power.
Their own guilt ; whereof, since man hath been a sinner,
he hath had some natural conscience of guilt always accom-
panying him. And more or less men have consciences ac-
cusing and excusing, by turns, as the matter lies in view
before us, Romans ii. 15. >Jow let recourse be had to that
topic of men's own guiltiness, that hath deserved ill at the
hands of God ; this is a common notion with men. Many
of your heathens, though they do not know how the apos-
tacy came about, have generally granted that man was in a
state of apostacy ; that he is not in the state that he was at
first made in, but in a degenerate sinful state; and it is
spoken of as a thing common to men, what I noted to you
but now, out of Romans ii. 15., that they carry accusing
consciences about with them. I say, then, do but consi-
der that topic, and from thence go to the other, that of
the divine power: and nothing is more obvious to men,
(if they will use their thoughts,) than to consider this, that
he that made such a world as this, can easily right him-
self upon such creatures as we are in a moment, at his
pleasure. Then lay but these two things together, (which
are obvious to common apprehension,) that we are guilty
creatures, and he is an omnipotent God ; we have deserved
that he should severely animadvert upon us, and he can
do it at pleasure; hath it in his power to do it when he
will; and yet we are spared. What doth all this signify,
but a continual miracle of divine patience ? And what is
VOL. VIII, D
34 THE PRINCIPLES OF THE ORACLES OF GOD. (pART IT,
that to be resolved into, but divine goodness f '' Despisest
thou the riches of his goodness and long suffering, not
knowing that the goodness of God should lead thee to re-
pentance ?"
When we argue from hence to persuade sinners to turn
unto God, do we argue from a feigned thing ? Is it not a
great reality from which we are thus directed to argue,
when the Scripture itself gives us the direction ? It teaches
men so to consider the matter themselves, as in that, 2 Peter
iii. 9, 10. " The Lord is not slack concerning his promise, as
some men count slackness ; but he is long-suffering, not will-
ing that any should perish ; but that they may come to the
knowledge of the truth, and be saved." And we are to ac-
count the long-suffering of the Lord salvation. What doth
he bear with an offending creature for, in so continued a
course, when he hath so many advantages against him, so
many thunderbolts in command at a moment? Why doth
he spare, when the creature is guilty, and he is mighty ?
And yet he spares: what judgment is to be made of all
this \ Why, the Apostle tells you : Count the long-suffer-
ing of the Lord salvation ; to wit, that he doth use this me-
thod as an apt medium, as a proper means to bring men to
consider : and if they will not consider, they are loading
themselves with guilt; so much the more, when they will
not consider what is so obvious, what lies so much in view
before them. And I might add, again, this farther argu-
ment, from,
5. The common exercise of God's bounty towards the
children of men ; that is, that he doth not only spare, but
sustain them; not only withhold and keep oft" from them
destructive evils, but supply them needful good things.
That he should preserve this world in so much consistency,
for the use and entertainment of offending and rebellious
creatures, those that seldom or never take notice of him,
and rarely ever give him thanks. That this earth should be
so strangely fertile, through all the successions of time, and
productive of so delicious things, so pleasant things ; not
only such things as are necessary for the support of human
life, but such things as are delectable too, yielding a pleas-
ing entertainment to man during his residence and abode
here. Oh, the riches of the Divine goodness towards apos-
tate, degenerate, fallen creatures ! These very things have
a ducture, a leadingness with them. When God doth imme-
diately please and gratify sense, there is an aptitude in this
to instruct minds to reach the understandings of men, to
LEC. XLV.) God's General Good-will to Men. 35
oblige and prompt men to consider whence all this is, and
upon what terms, and for what ends and purposes.
There are divers other things congenerous to these, which
I cannot go through with now, as the continual care that
be takes of men's lives, that he hath put a self-preserving
principle into men. It is true, that is natural, but how
came it to be so ? It is from the Author of all nature,
he could have made (if he had pleased) the contrary as natu-
ral ; that he hath prompted men to live in societies for
common mutual defence ; that he hath so severely threat-
ened the sin of homicide, of killing or destroying a man ;
and for that very reason, because he bears his image. " This
creature of mine I will not have touched, for he carries my
image upon him : I will not have any violence offered to
my image." That he did take so particular a care even of
that wicked Cain himself; put his mark upon him, lest any
finding him should slay him. It speaks a strange tendency
of man, (though now an apostate,) that there is a peculiar
sacredness put upon the life of man, beyond all other crea-
tures that do inhabit this earth ; because this is an improve-
able life; this is a thing that may be grafted upon ; noble
grafts may be inserted here into an human life; there-
fore, that I will have counted precious, and preserved as
such ; so as, that if any man shall make a breach upon the
human life, he shall break through my law, which 1 set as
a boundary and guard, to preserve so valuable and so pre-
cious a thing.
And then he takes such care for the keeping up of com-
mon order in this world, that he hath appointed magis-
tracy, government, and laws, in order hereunto, that all
may not run into confusion. They must break his laws
before they can break one another's peace ; that he hath
obliged men to the mutual love of one another, wherein,
if it were observed and complied with, what a calm peace-
ful region would this world be! So that men might have
an opportunity to consider, at leisure, the greater concern-
ments of another world. He hath, as to this, done several,
things most highly becoming the goodness and benignit}'^
of a God towards such creatures as we were become.
And then the obligation that he holds men under unto na-
tural religion, and the several exercises of it. Here is a
mighty demonstration of his good-will towards men, that
he will not dispense with them as to this thing; but as
common as human nature is, so common is his law running
in that nature, obliging men to some religion or other ; in
D 2
36 THE PRINCIPLES OF THE ORACLES OF GOD. (PART 11.
general to be religious, obliging tbem unto the several
principles and duties of natural religion ; to trust in God,
and to love him as their supreme good, with all their heart
and soul, and might, and mind, which is a natural law :
to pray to him, to praise him, and give him thanks. And
that, whereas he is pleased to have an house, a dwelling
here on earth, that house is called the house of prayer to all
nations, and he will have all flesh come to him ; and com-
f)lains that they do not come to him, nor will come. M^hen
ooking down upon the children of men, to see who inquires
and seeks after God, he finds all gone out of the way, that
they will not do this ; that they will not say. Where is God
my Maker ? This he complains of.
All this carries a mighty argument in it, that there is
still a good-will in iieaven towards men on earth, as neg-
lectful of God and themselves as the children of men are
generally become. And it is necessary that men should
understand, and now that when they are charged, when
God doth so highly cTiarge them with sinning against his
goodness, it is not a nullity that they are charged to offend
against, in all their neglects of God : and, in justice to him,
we are obliged to heighten and magnify his goodness to
men ; that so such as will never be won and overcome by
this goodness of his, may be so much the more glorious
trophies to that Justice which will vindicate the wrong
upon them at last.
SERMONS.
I. On the gospel recommending itself to every
man's conscience. Seven sermons, from 2 Cor.
IV. 2.
II. They to whom the gospel is hid, are lost soul^.
Six sermons, from 2 Cor. iv. 3.
III. On hope. Fourteen sermons, from Rom. viii. 24.
IV. Friendship with God. Ten sermons, from James
II. 23.
V. On Regeneration. Thirteen sermons, from 1 John
V. 1.
D3
SERMON I.
*
2 CORINTHIANS, IV. 2.
iJommeHding ourselves to everi/ man's conscience in the sight
of God.
Ihese words, joined with what goes before, run thus:
*^ therefore, seeing we have this ministry, as we have received
raercy, we faint not : but have renounced the hidden things
of dishonesty, not walking in craftiness, nor handhng the
word of God deceitfully ; but, by manifestation of the
truth, commending ourselves to every man's conscience."
The import of this text and context is exceeding plain.
The Apostle gives an account in them of his way in ma-
naging that work of the ministry, wherein he was engaged ;
that is, that his way of managing thereof was suitable to
his end ; his method to the design he drove at : he gives
irj the whole verse a double account of his way in ma-
naging his ministerial work — A negative account, and a
positive.
]. A negative one, we have nothing to do in it, (as if he
had said,) with the things of dishonesty or shame. Those
things we have renounced ; those hidden things that are
wont to be accompanied with the pungent stings of shame
and disgrace, (if they should not be hid.) That is, we
have nothing to do with any thing whereof we have cause
to be ashamed. Let them hide themselves, and their de-
signs, and work in the dark ; let them wear masks and
vizards, and transact their affairs under ground, and with
all possible privacy, who drive designs that they have rea-
* Preached January 11, 1690.
D 4
40 THE GOSPEL RECOMMENDS ITSELF.
son to be ashamed of; whose business is either to trifle,
or to do hurt; whose designs are either too low or little
for wise men, or too base for good men. We, for our parts,
design nothing but the service of God, the honour of
Christ, and (as that which is subservient to these) the wel-
fare of men. This is all that we aim at, that we may serve
God, honour Christ, and bring in as many souls as we can
unto him. We intend no worse to the world and the inha-
bitants of it, than to our utmost to make them good and
happy christians in this world, and glorious creatures in
another world.
And, therefore, all we have to do may very well be
transacted above ground, and upon the square; we have no
occasion to walk in craftiness, to use fraudulent arts or
tricks ; our business requires it not ; nor do we need to
handle the word of God deceitfully: we do not falsify
(so the word signifies) it, disguise it, clothe it with other
colours ; for as it naturally looks with its own, it serves our
purpose best of all, if we give it no other appearance or
representation, than that which is still genuine and most
proper to itself. We do none of these things that are men-
tioned in the former part of the verse. And then comes,
2. The positive account in the latter part of the verse.
" By manifestation of the truth," we make it our business to
commend ourselves to every man's conscience in the sight
of God. Where the last of these words do sufficiently
express that sense which 1 design to insist upon in some
following discourses. And herein, we see there is
a principle in man, (here called conscience,) that renders
him, in some measure, capable of judging what is proposed
to him in the name of God, or under the notion of divine, —
whether as such it ought to be received, or refused as not
such. And here we have it signified to us, that there is in
the great things of God, contained in the gospel, or which
the gospel revelation doth suppose, a self-recommending
evidence, by which such things do (as it were) approve
themselves to that principle : and he lets us see that the
faithful preachers of this gospel have the whole business
directly and immediately lying with the consciences of
men; or that they are to apply themselves to that principle
in man called conscience. And further, that this treaty
with the consciences of men is to be managed under divine
inspection, under the eye of God.
And this being the import of the words considered in
themselves; if also you consider them in their relation to
SER. I.) Import of the Context. 41
what goes before ; so the import of the context, and of
them, as they fall into it, will be most plain. In the close
of the foregoing chapter, the Apostle having spoken above
of the gospel ministration, as contra-distinguished to that
of the law, and most highly excelling it in point of light,
and in point of efficacy ; both of them glorious things,
and in respect whereof, he calls it the ministration of
glory ; so that, though that of mount Sinai was very glo-
rious, yet this did so much excel it in glory, that the
very glory of that was no glory, in comparison of the
glory of this ; for that by it, we, as in a glass (he so
concludes the chapter) beholding the glory of the Lord,
are changed into the same image, from glory to glory, even
as by the Spirit of the Lord. That as is not similitudinis
but identitatis ; it doth not signify likeness, but sameness:
that is, there is so transforming a work wrought by the
glory of the Lord shining through the glass, as doth speak
Its author to be the Spirit; such a work is done as none
but the Divine Spirit could do ; so that any one might
see there was such a transformation wrought, as by
the Spirit of the Lord is wont to be wrought; the Spirit
doth like itself, as itself, it works as a Divine Almighty
Spirit might be expected to do in this case. This is the
account which he gives of the ministry, wherein he was
engaged.
Now, in the beginning of this next chapter, it runs thus;
—having received such a ministry as this, (so apt and so
animated to serve its proper end and purpose,) " as we have
received mercy, we faint not ;" he resolves the vigour, and
fortitude, and undauntedness of his heart in this great
work, that was put into his hands, into the nature and kind
of this ministry wherewith he was intrusted ; considered in
its own aptitude to serve its end, as it was managed and
replenished with power and efficacy from the Divine
Spirit. Having such a ministry, we faint not, we go on
with all vigour and resolvedness imaginable in our work.
And, tliereupon, renounce all the hidden things of disho-
nesty, we go on with open face, as being well assured we
shall be owned in our work one way or another ; and make
it our business hereupon, to apply ourselves immediately
and directly to the consciences ot men in the sight of God.
And these several things, upon the whole, may be observed
and taken up for our instruction and use from this portion
of scripture.
1. That the great things of the gospel, or of religion in
42 THE GOSPEL RECOMMENDS ITSELF.
general, do carry with them a self-recommending evidence
to the consciences of men.
2. That the business of the faithful ministers of this
gospel lies, first and most immediately, in a transaction with
men's consciences about these things.
3. That this transaction with men's consciences about
such things, is to be managed in the sight of God, under
the inspection of the Divine Mind. And,
4. That thereupon, such as are engaged with uprightness
and fidelity in this work, have the most vigorous and un-
fainting resolution and fortitude in it.
1 begin with the first.
1st. Doctrine. That the great things of the gospel, or of
religion, do carry with them a self-recommending evidence
to the consciences of men. Here,
1. It will be requisite to say somewhat concerning the
principle of conscience. And,
2. Then to evince the truth of the assertion, that the
great things of the gospel, or religion, do carry with them
a self-recommending evidence to men's consciences.
1. It is requisite to be said concerning conscience, thus
much briefly ; to wit, that it is a principle which is to be
appealed to about such matters ; and this doth, in the
general notion of it, import an ability to judge, a certain
dijudicative power. And it must be looked upon accord-
ing to a double reference which it bears; — 1st. To the
matter which it is to judge about. And, 2ndly. To the
Supreme Ruler under whom it is to judge, such things
being to be judged of in the sight of God ; for the latter
of these references we shall come to speak to it under
another observation : but for the former, we are to consider
of it now.
Conscience, it doth import a power of judging, or an abi-
lity to judge about such and such-matters ; but what those
matters are, we are more particularly to consider. In the
general, it is matter of duty about which conscience is to
judge; or such things in reference whereunto we are one
way or other under obligation to do, or not to do. And so
it is the actions of men, that conscience is to judge about;
as they are measurable by laws and rules to which they are
properly and truly obliged. And so our actions may be
considered two ways — either as to be done, or as done.
And they come under the judgment and cognizance of
conscience, both ways — either as to be done, or as done;
and 80 the judgment of conscience is two-fold, either con-
SEH. I. Doctrine of the Text. 43
cerning things, or concerning ourselves; for conscience
hath both its prospect and its retrospect : — its prospect, that
is, as it is to see our way before us, and to judge for us.
Am 1 to do this, or am 1 to do that, or am I to let it alone ;
and decline doing such and such things ? Here is the
prospect of conscience; it is to discern and make a judg-
ment aforehand, concerning the way that we are to take,
to see our way for us. And then it hath its retrospect ;
when we come to make a stand, and look back upon our
former course in general, or upon this or that particular
action, Have I done well, or have I done ill ? have I held a
strict and regular course ? or have I made a wrong or
false step ?
Now for conscience under this latter notion; that is,
for the retrospect of conscience, 1 have had occasion to
speak to it at large, in the hearing of many of you, from
another scripture, that of 2 Cor. i. 12. This is our rejoicing,
the testimony of our conscience; — here is the exercise of
conscience in reference to what is past, in reference to a
course transacted already. So that you may plainly see
our present subject doth not lead us to consider conscience
under that notion at all ; but only to consider it according
to its prospect, as it doth prospicere. As it looks forward
to discern and make a judgment; — Is such a course to be
taken .'' or are such and such things directed to be com-
plied with, yea or no .''
And so the matter of which conscience is to judge is of
this kind ; to wit, what we are to do, or our actions as they
are future, or to be done, must be taken with a latitude; so
as not barely or chiefly to concern our external actions,
the actions of the outward man ; no, nor merely or only
to concern those actions of the inward man, that proceed
immediately from the will, and from the affections, and
from the executive power in the first rise of it; but also
so as to comprehend, and take in too, the actions of the
mind and understanding; — all this is within the compass
of this matter, about which, conscience is to be exercised.
We are not to consider what is to be done by the reflective
faculty, but what is to be done by the directive faculty,
the mind and understanding itself; that is, whether such and
such things propounded to us, be to be assented to, yea or
no. This is as much matter of conscience as any thing else ;
that is, the assenting or not assenting of our minds and
understandings to such and such things ; supposing they
are things in reference whereunlo we come under obhga-
44 THE GOSPEL RECOMMENDS ITSELF
tion ; suppose ihat they are not such things wherein we
are left at Hberty to judge and think as we please, as we
are in multitudes ol' theological speculations, wherein we
are not laid under a law, as a main duty, to know, and
understand, and observe, and mind such things. But this
refers to such things wherein our giving our assent so and
so, it is made matter of duty ; or m reference whereunto,
we are laid under an obligation. All that doth come as
much within the compass of that matter, wherein consci-
ence is to judge as any thing else : that is, these acts of our
minds, which are to be exerted and put forth immediately
there, as they are part of our duty, about which we are
accountable at last ; so they are matters of conscience,
and in reference whereunto conscience must, and ought to
have too, a present exercise before hand. Am I so or so to
assent, or am I not i' Thus, by manifestation of the truth,
we commend ourselves to every man's conscience in the
sight of God.
And so much is all that we need to say concerning the
former of these heads, the principle that is to be applied
unto, and to which the things of religion do, by a self-
recommending evidence, approve themselves.
2. The second thing we have to do, is to evince and clear
this to you, that there is such a self-recommending evidence
in the things of religion, by which they become approved^
or do approve themselves to the very consciences of men.
And here,that you may understand this aright, what it is that
I am to prove and make out to you, — you are not to take
it thus, as though every thing that lies within the compass
of truth, and which we are accordingly to embrace and
close with, were self-evident; so as at first sight it must
necessarily beget a conviction in a man's judgment and
conscience, that it ought to be entertained and closed with ;
that is not the meaning; every thing in religion that hath
competent evidence with it, hath not that primary evi-
dence as immediately, as soon, as it is heard and proposed,
to command the mind to close in with it. But the mean-
ing is this, that whereas there are some things of that kind
that carry their own light so apparently in them as to
captivate the mind into a present consent ; there are many
other things that are capable of being clothed with that
light, or having that evidence added to them, by which
they also may be enabled to recommend themselves. Every
truth, is not a first truth ; but there is nothing which
God hath made it necessary to the salvation of our souls
SER. I.) ■ -JBy its Truths. 45
to give entertainment unto ; but that, if it be not evident
in itself, it is capable of being so evidenced, as that it may,
by that evidence (at least) that shall be added thereto,
come to recommend itself to men's consciences, unless
they be men so under the power of a vitious prejudice,
and abandoned by God for their indulgence thereunto, that
(as it follows in the next words) the gospel is onl)^ hid to
them, because they are lost. " If our gospel be hid, it is hid
to them that are lost." And it is hid to them for having
rebelled and sinned against the light of it so long ; and this
being the point, we come now to make it out to you,
that the great things of religion, which we are to give
entertainment to, as necessary to our final welfare and
blessedness, they are things that cnrry with them such a
self-recommending evidence to the consciences of men ;
they carry it with them, either as being primary self-evident
truths, or as being capable of being evidenced by such
things as are so ; that is, either by their own light, or by
such a light as may be imparted to them, and wherewith
they may fairly admit to be clothed.
And the way of proving this, will be fittest and most
proper, by giving instances ; by instancing to you in divers
of the most important things which we are required to
give entertainment to, in order to our final salvation and
blessedness ; — and so to submit the matter to your own
judgment, whether these things do not recommend them-
selves to conscience, yea or no ; which is the best and most
effectual way of proving any thing, when the inward sense
of our mind is immediately directed to; we appeal to that
immediately, so that you have the judgment in your own
breast or bosom, concerning this or that thing. Is it
not clear, doth it not speak itself in my own conscience ?
And the instances I shall give, will be especially under
these four heads ; — to wit, 1st. Of Truths. — 2ndly. Of Pre-
cepts. — Srdly. Of Prohibitions; and 4thly. Of Judgments.
1. Of Truths, you must understand that I am only going
to give instances under each of these heads ; otherwise,
you must suppose that the whole body of theology would
be the subject of our present discourse, as every thing
would come in here that belongs to the substance of a
theological treatise. And that (as I was saying) I may
instance, first, in truths propounded to us, they will be of
two sorts, — Positive and Argumentative;^ — Positive, those
that we simply lay down; or Argumentative, those that in
the way of argumentation may be annexed to the former.
46 THE GOSPEL RECOMMENDS ITSELF
either, first, as reasons to prove them ; or, secondly, as
inferences and deductions proved by them. And this
order and reference, which one truth may have to another,
we are not to understand it so, as if there must be con-
stantly that methodical relation, or a relation in that
method ; for the relation may be transposed, according as
this or that particular discourse may be. But 1 shall give
you instances of these together, or as now they may be
represented to relate to one another ; and so shall briefly
instance to you; — 1st. In those truths that do concern
the original of all things. — 2ndly. That do concern the
apostacy and fall of man. — Srdly. Some that do concern
the redemption by the Son of God ; and 4thly. Some that
do concern the final issue of all things.
1. For those that do concern the original of all things,
take these,
(1.) That this world, (look upon it as one system, one
complexion,) it is all a made thing.
This whole universe, it is all a made thing; why sure,
either this hath such light with it, that any conscience of
a considering man must presently say, it is true, in my
conscience it is true ; or it will easily be made evident.
It is one of the great things (as being of natural revelation)
that is mightily insisted upon by philosophers, as funda-
mental to all things else. You find that so the Deity was
proved by the apostle in that text we so lately insisted on,
Kom. i. 20. " The invisible things of God, even his eternal
power and godhead, are clearly seen by the things that
are made;" by this whole entire scheme and frame of made
things. " By faith, we understand that the worlds were
framed by the word of God." Heb. xi. 2. Thus largely too
doth the apostle discourse the efficiency of the Creator,
Acts xvii. in a very great part of that chapter. And so
the account is given in the very beginning of that revela-
tion of the mind of God to man contained in the Bible.
Gen. i. 1. It begins with the beginning of all things. *' In
the beginning God created the heavens and the earth."
And so too doth that gospel, John i. 1.2. wrote by the
Evangelist. lohn : " In the beginning was the word, and the
word was with God, and the word was God: by him were
all things made that were made." Now this is a matter
that will let its light appear, if you will but revolve it a
little in your minds, and think of it ; for you manifestly see
that all this world is full of changes; but tlicrc can be no
change of a necessary Being; of a self-existing Being;
SER. 1.) By its Truths. 47
what exists necessarily, and of itself, must be always as it
is ; whence that goes for a maxim with all that have set
themselves to consider, Eternum non patitiir novum : That
which is eternal, admits of no innovation, nothing of new
in it. And the matter would yet carry more convictive and
clearer evidence to those that are less apt or less used to
the exercise of thoughts, if they would but bring it to their
own case ; that is, suppose it be told you in particular, you
are a creature, you are a made thing; let this be said to
any body that hath the use of the ordinary understanding
of a man with him, and it presently strikes the conscience;
it is very true, I, in my own conscience, judge it true, 1 am
a made thing. If any should hesitate at it, do but take a
turn or two m thinking, and the matter would strike you
with fresh light again and again. Why, what ? Do not
ye know that you have been in being but a little while ?
It is but so many years ago, and you were not ; no such one
as you was heard of in the world. Whatsoever began to be,
must be a made thing. You did but lately begin to be, it is
plain then you have been made; for nothing could of itself
begin to be, or arise out of nothing of itself. That strikes
every man's conscience that considers. Do not you, in
your consciences, think and judge, that if nothing were in
being, nothing could ever be in being ? It is impossible
tliat any thing should arise up of itself out of nothing.
Therefore, if you begin to be, you are a made thing.
And then,
2ndly. There are truths that will belong to this, by way
of revelation and deduction. As then,
(1.) You have a Maker ; every made thing must have a
maker; do not your consciences tell you that this is true?
In my conscience this is true, if I be a made thing, then I
must have a maker. And then, again,
(2.) You may collect what kind of maker that must be;
what kind of thing am I ? I said, (among other things be-
longing to me,) there is a power of thought belonging to
me; 1 have then a spiritual intellectual nature belonging
to me ; and therefore, certainly, such excellencies as 1
have in me, and as I find the rest of the creation hath in it,
must be in the Maker of them all, much more eminently,
and much more transcendently. And, therefore, as the
apostle speaks, when he had said from a pagan, — " In him
we live and move, and have our being; and we are all his
offspring;" he immediately subjoins. Acts xvii. 28, 29.
«J THE GOSPEL RECOMMENDS ITSELF
" For as we are the offspring of God, we ought not to think
that the Godhead is like unto silver and gold, or stone
graven by the art of man/' If there be such and such
things that are the effects of an invisible divine power of
the Godhead; that is, if there be intellectual and spiritual
beings, then he must be such an one : and then we are no
longer (saith the apostle) to amuse and mislead ourselves
with the foolish misconceit of a golden deity, or of a
wooden and stone deity. The deity must be such a being
as hath such excellencies belonging to it, as we find are in
his offspring. We find he hath an offspring of an intelligent
and spiritual nature, and therefore, sure, siich must he be.
And again,
(3.) It will be further recollected, that if I am a made
thing, a creature, and thereupon, have a maker, 1 have
also an owner too, as well as a maker; he that made me,
must be my owner and proprietor ; and to him I must
belong, and in his power I am ; and I must be at his dis-
posal ; and he may do with me what he will, and I am to
do with myself only what he will have me do. Doth this
not also strike conscience ? Doth not this approve itself
to every conscience of man ? Am I a made thing ? Then
he that made me, owns, and he is to use me as his own.
And again,
(4.) Am I a made thing, and do therefore appear to have
a maker, and to have an owner ? Then I have a ruler too ;
one that is to prescribe to me, and give me laws ; to tell me
what I am to do, and what not, through the whole of my
course. This speaks to every conscience of man; every man
that will use conscience in the case, must needs say,
In my conscience, this is true; it cannot but be true.
And again,
(5.) If I have such a maker, one that is the author and
original of my Hfe and being to me ; he that is the author,
must be the end of it; he that is the first to me, must be
the last also, t am a creature, and a made thing ; I did
not come of myself into the world ; and what could not be
by itself, must not be for itself. Will not any man's con-
science say this is true? Is not conscience smitten with
light in this case? Methinks this doth recommend itself
to my very conscience. I, that could never have come
by myself into this world ; I must not live in it for myself;
it is inconsistent with the state of a creature to be its own
end. Thus, in this kind, you may find there are things that
SER. I.) Bjf its Truths. 49
concern the original of all things, that do by their own
light recommend themselves to the consciences of men.
And then,
2. Concerning the apostacy of man. To instance briefly
therein man is a fallen creature; he is not in the state that
was original to him or primitive, or wherein he was made, '
This, (one would think,) in the first speaking or hearing,
should strike conscience with its own light ; but if it should
not with any that are more stupid and less considerate,
let men but refer themselves to their own original state
and nature, consider their nature abstract, and then com-
, pare themselves with what they may easily discern and find
of their present state and case.
The most general consideration that you can have of,
or concerning your own nature is, I am a sort of creature,
that can think, that can use thoughts well ; do but look
to your present state, the common state of men according
to that representation and description that is given us of
it; " all the imaginations of the thoughts of man's heart
are only evil, and that continually." Gen. vi. 5. What?
can any man imagine that God did make a thinking crea-
ture ; endowed a creature with a power of thought, ori-
ginall}' from the beginning, to think nothing but what was
evil, and continually evil? And let but men see whether
this be not a true account of themselves, that the scripture
gave so long ago. If they would but inspect and look
into themselves, would they not be inforced to say, Have I
not thoughts full of vanity, full of earthliness, full of
impurity, from day to day? And, unless they be imposed
and thrust in upon me, am I not a stranger to serious
thoughts, to divine thoughts, to heavenly thoughts ?
Therefore the matter will again strike conscience with its
own light. I am not only a creature, but a fallen crea-
ture ; sure God never made me such a creature as I am
become, as I have made myself; a creature, endowed with
so noble intellectual powers, to debase myself; to make
so sublime a thing, as an intelligent immortal mind, per-
petually to grovel in the dust, and enslave itself to sensual
and brutal lusts, and to mean and base designs that time
measureth ; and to leave myself to sink and perish eternally
at length ; so that to this very soul and spirit, for want of
being employed about a good suitable to itself, and means
and methods of compassing that, nothing but misery can be
its portion. The thing speaks itself; 1 am a fallen crea-
ture, and as long as this continues my posture, and the
state and temper of my mind and spirit, I may see the
VOL. VIII. E
50 THE GOSPEL RECOMMENDS ITSELF
matter will issue ill at last. I am a degenerate creature,
especially if it be considered how the stream and current
ot ray thoughts and affections run out towards other things,
as they stand in competition with the eternal, ever-blessed
God ; for can any man think God made a creature to
despise Iwiiiseifi' To neglect himself, and to prefer the
most despicable vanities before himself, when he hath made
him capable of knowing, minding, adoring, and serving
him ? Thence also it would be collected, 1 may hence
judge, whether also my present state is a safe state, or a
bad state. It is a lamentable thing to be a fallen creature,
fallen from its pristine excellency ; and it may easily be
collected hence, it is an unsafe state; for if 1 am fallen
low already, 1 am still liable to fall lower; and 1 cannot
tell whether 1 may fall, how low I may sink, and what
finally will become of me; for 1 am falling lower and lower
all the wiiile I am a stranger to God, and a vassal to sensual
inclinations. And 1 here again appeal, doth not all this
speak to conscience? And doth not every one find in him-
self somewhat to which all this doth approve itself, and
commend itself; so that he must needs say, In my very
conscience this is true ? I cannot now run through what
I have to say hereupon. Pause hereupon a little, and
consider what this is like to come to at last, if a man do,
in a stated continual course from day to day, and from
year to year, run counter to the judgment of his own
conscience; if he lives continually a rebel against con-
science, (for that is to be a rebel against God too,) what
will it come to ? Oh ! might that be but seriously consi-
dered of, sure it would be of use to us, to bring us to a
suitable disposition to hear of other things that will be of
the greatest followine: concernment to us, in order to our
future and eternal welfare.
SERMON II.*
2 CORINTHIANS, IV. 2.
Commending ourselves to every man's conscience.
That which we have in hand of the several things ob-
served to you from the text and context, is. That the
great things of religion do carry with them a self-
* Preached January 18, 1690.
SKR. II.) J3y Us Truths. &\
recommending evidence to the consciences of men. And
we have shewn, first, what that principle is, here called
conscience. And, secondly, have touched upon the proof
of the assertion.
The principle itself which is to be applied and appealed
to, was considered as to its prospect and retrospect. As
to the former, it is the business of conscience to see
before us, to discern the way we are to go. If a
man do not, with good conscience, proceed in his way ;
if he go wavering, and with a suspenseful mind, and in
continual doubt, shall I, in so doing, do right or wrong f
Such an one can never steer his course acceptably to God,
or comfortably to himself; and, according to its retros-
pect, conscience is to make a stand, look back upon the
way that a man hath taken, and thereupon make its
judgment ; whether lie hath done aright, or wrong, in either
respect^ conscience is to judge; to judge of practice both
as to what is done, and what is to be done ; and it is prin-
cipally conscience, in reference to its prospect, that we
have to do with it here; thouo;h it is one and the same
principle that doth both ; and the turn is quick and easy,
from looking forward to what we are to do, to looking
backward to see what we have done ; and to see what
may belong to us by way of reward, or by way of penalty
hereupon.
And so we proceed to prove the assertion ; and here again
you were told, that both such things as are within the disco-
very of natural light, and which relate to religion; and such
things too, as aresuper-naturally revealed one way or other,
come to have this self-recommending evidence to the con-
sciences of men ; and this we proposed to prove to you,
by some instances, upon which such an appeal is to be
made to conscience itself, which is the clearest and most
convictive way of proving any thing in the world ; when
we therein speak to the very inward sense of a man's own
mind. And we propounded to give instances, under these
four heads; to wit, of truths, of precepts, of prohibitions,
and of judgments, or Divine determinations concerning
what is due unto a person, as he is found complying, or
not complying, with the divine preceptive will, in point of
penalty or reward.
We did propose to give instances of truths which con-
cern — 1st. The beginning of all things. — 2ndly. The apos-
tacy of man. — Srdly. His redemption by Christ; — and
4thly. The final issue of all things. And as to the two
E 2
52 THE GOSPEL RECOMMENDS ITSELF
first of these, you had instances the last day. Now to
go on,
3. To instance somewhat concerning the redemption of
man by Christ ; as that man, being in so lost and forlorn
a condition, God did send his own Son down into this
world to be a Redeemer and Saviour to him. This is a
thing, not evident at first sight ; it was not upon the
first proposal discovered ; it is not as soon as we hear
it evident to any of us; but it may admit to be
clothed with that evidence wherewith it must recom-
mend itself to the consciences of such as shall consider.
There is enough to make it plain, both who he was that
came under the notion of a Redeemer into this world,
and what he came for; that doing the part of a Redeemer,
was really the design and end of his coming.
1. Who he was. That he was what he gave himself out
to be, the Son of God ; that he came down as a God, to
dwell awhile in this world among men, having made him-
self like us, and become one of us. Though this, I say,
was not evident at first view, there was enough to make it
evident ; that is, that he who was spoken of, under the
name of the Son of God, a thousand years before he came,
accordingly came about such a time which was foretold :
any man that should consider it, must needs say, In my
conscience this is so; this is the Son of God. Psalm ii. 6.
"I will declare the decree, thou art my son, this day have
I begotten thee." This was said one thousand years before
he came : and whereas, it was so plainly said, he should
come about such a time as he did, within the time of the
second temple : and that he did appear under such a cha-
racter as could agree to none but this very person ; when
he came, his glory immediately shone as '* the glory of
the only begotten of the Father, full of grace and truth."
John i. 14. It sparkled round about wherever he came,
in whatsoever he spake, in whatsoever he did. We beheld
his glory, as the glory of the only begotten of the Father :
this could be no other but the Son of God ; this could not
but speak itself; and this still cannot but speak itself
in the consciences of those that do consider ; and that he
afterwards was testified unto, by a voice from heaven, from
the excellent glory, again and again, in the hearing of a
competent number, and at some other time, of very nume-
rous witnesses; — This is my Son, my beloved Son, hear
him ; I recommend him to you, I set him over you, I make
him arbiter of all your affairs ; attend him, submit to him.
SER. 11.) By its Truths. 53
(hearing him imports so much.) This must speak in every
conscience of considering men : this is very true, that he
must be the Son of God ! He that wrought such wonders
in the world ; restoring (upon all occasions as they occurred
to him) hearing to the deaf, sight to the blind, soundness
to the maimed, and life to the dead, even by a word speak-
ing : all these things being purposely recorded, that we
might know that this Jesus was Christ, the Son of God ;
and that by believing, we might have life through his
name. John xx. 31. He certainly was the Son of God.
Here is sufficient evidence that doth speak the thing to
any man's conscience that doth consider; — yea, he that
did display such beams of His Majesty and Glory, living
in flesh, that even the devils themselves were constrained
to do him homage, under that notion, "the Christ, the Son
of the living God ;" surely this must tell any man's con-
science, this cannot but be so, it must be so ; he, whose
death in the circumstances of it, (the sun darkened, the
earth shaken, the graves opened,) extorted an acknow-*
ledgment from that Pagan Captain ; " Verily, this is the Son
of God :" He that afterwards was declared to be the Son of
God, with power, by the spirit of holiness that raised him
from the dead; upon all this, the matter speaks itself to
the consciences of considering men; — this cannot but be
the Son of God. And then,
2. That this great Person, this glorious Person, should
die (as we know he did) upon a cross ; that certainly
speaks the end of his coming into the world, as a Redeemer ;
it could not be that one who was so plainly demonstrated
to be the Son of God, should die for his own fault, or other-
wise, than by his own consent, when it had been the easiest
thing in the world to him to have avoided that fate, of
dying like a malefactor on a cross. He had legions of
angels at his command, and ways enough to have warded
off the blow: it was neither by his default, nor without his
consent, that he did die ; this speaks itself evidently to
every conscience of man. Then what was it for? It could
be upon no other account than to redeem and save lost
sinners; so that the design is thus generally evident; that
is, is capable of being evidenced, made evident to any con-
science of man that doth consider; and more especially,
that he died to procure the pardon of sin for poor sinners ;
died that they might be exempted and saved from the
necessity of dying, that is, eternally : and that he died to
recover men from under the power of sin, nothing is in
E 3
54 THE GOSPEL RECOMMENDS ITSELF
itself more evident, if you consider this in the place wherein
it stands, and which belongs to it in the series of gospel
doctrine: that is, it can never be, that so great, so wise, so
holy a person as the Son of God was, should die to procure
pardon for men, and yet leave them slaved to lust and sin.
It is evident to every conscience of man, that if he died to
save sinners, he died to sanctify, as well as pardon them,
and that he was exalted to be a Prince and a Saviour, to
give repentance and remission of sins both together. Acts v.
31. That his dying could not but have that design; that
*' he bare our sins in his body on the tree; that we, being
dead to sin, should live unto righteousness." I Peter ii. 24.
Being healed, by his stripes, of the wounds, and distempers,
and diseases, that infested our spirits; and this all carried
so much evidence with it, that (as the apostle saith to the
Galatians) they must be bewitched, that do not see and look
into the inmost verity that lies in such truth ; the very
inwards of that truth. There is a centre of truth, a centering
of truth, and if you do not refer the beams of that truth to
the centre they proceed from, truly they are insignificant
little things, and as little capable of subsisting apart, as
the beams of the sun Would be, cut off from the sun. You
must make a rational design of this whole business, suit-
able to the wisdom of a Deity, and suitable to the vast
comprehension of a Divine mind, or you do nothing.
Then, I say, look upon these things as they do refer
to one centre and juncture of Divine truth; and all runs
into this. That Christ died upon this account, and with this
design, that he might pardon and transform men together;
that he might pardon them and renew them ; pardon them
and make them new creatures; pardon them, and divest
them of the old man, and put on them the new man ; for
can any considering conscience of man admit the thought,
that he died for sinners to procure them pardon, leaving
them enemies to God as they were; leaving them with
blind minds as they were; leaving them with natures
poisoned with enmity and malignity against the Author
of their beings as they were, and yet design these persons
to blessedness ? That were, to design an impossible thing ;
to design that man, or that sort of men, to a blessed state
in heaven, that have at the same time, an hell within them.
One that hath not an holy nature, hath hell within him.
This speaks itself to any conscience of man that doth but
consider ; — do but think, and you njust say. In my con-
science it must be so; so that, if any do not subject their
SEU. II.) I^jf its Truths. 55
souls to the design of that gospel that hath revealed
this to them ; it may be said to them, Oh ! foolish crea-
tures, that you should not believe this truth, before whose
eyes Jesus Christ hath been evidently set forth crucified
among you; (Gal. iii. 1.) that have had such a represen-
tation of a crucified Christ, and never made it your business
to know for what, — what was the design of it. I pray what
did it finally aim at, but to Christianize the world, so far as
his design should extend and have its efli'ect? That is, to
turn them into the image of that Christ, that was crucified
for them ; to make them pure, and holy_, and heavenly crea-
tures, and devoted to God as he was. And as the apostle
adds here, — " If our gospel be hid, it is hid to them that
are lost :" if so plain a gospel as this, that carries such evi-
dence with it to the consciences of men, cannot yet be
understood, it shews what a dreadful character these souls
lie under; these must be struck with a penal blindness, and
with a diabolical blindness withal, which is equivalent with
this phrase of being bewitched; " in whom the God of
this world hath blinded the eyes of them that believe not,"
as the next words are in the 4th verse of this chapter.
And so much, therefore, concerning the design of re-
demption by the Son of God, who came down into this
world upon this account, may be represented with that
evidence, as to command any conscience of man that con-
siders, into an assent : This cannot but be so, in my consci-
ence this is so. And then,
4. Concerning the final issue of all : there is such
truth shining, as must needs strike conscience, if it be
attended to ; it is clothed with that evidence, or easily
admits to be, as must overpower the consciences of men
into an assent. As,
1. Concerning the final issue of things ; that this pre-
sent state of things shall have an end. Any body that con-
siders, cannot but say, in my very conscience it cannot but
be so, it must be so : things are not to run on always sure
as they now do. This state and posture of things certainly
is not to be eternal ; for is it a likely thing, that God will
perpetuate his own dishonour, that he will have the
generations of men in a continual succession to rise up
one after another, full of alienation and estrangement from
the Author of their being, and always to live upon the earth,
while they live, to no other purpose than to express their
contempt of him that gave them breath ? Will not this hare
an end ? Sure any conscience of man must need say. This
£4
66 THE GOSPEL RECOMMENDS ITSELF
State of things will have an end. 1 Peter iv. 7. So that
when this truth is spoken to us ; "The end of all things is
at hand," is approaching ; (to that fore-seeing Spirit, that
spake those words, and whose breath they were, the end of
all things is at hand, just at hand ;) there is no conscience
of man that allows itself to think, but must think so it will
be, and this state of things cannot last always : though we
are taught that while things do continue thus, it is with
design, and it is from patience ; and that design shall be
accomplished, and that patience must have its limits and
bounds. We are told it is not from negligence, but from
patience; it is not that God doth neglect or disregard the
state of things; it is not from supine ossitancy, but divine
patience. Why, in my very conscience, this is true, must
every one say that considers; He that hath made such a
world as this, and been the immediate Author of such a
sort of intelligent creatures in it, who are to have imme-
• diate presidence and dominion here in this present lower
World : it is not to be imagined that he doth neglect the
creatures that he hath made, and made after his own image ;
stamped with his own likeness ; it is not likely he should be
indifferent how they live, what they do, and what their
posture and dispositions towards him are: any man that
thinks, must needs say this is very true, it is God's pati-
ence, not his negligence, that such a sort of creatures are
so long, from age to age, suffered to inhabit this world, and
breathe upon this earth. Therefore, when it is told us
from the divineword, "TheLord isnot slack concerning the
promise of his coming, as some men count slackness ; but is
patient and long suffering towards sinners, not willing
that any should perish, but that all should come to repen-
tance ;" (2 Peter iii. 90 such truth, when it is laid before
Us, is so con-natural, so agreeable to the very conscience of
man, that he must say. This sure is true, it falls within
my mind ; my mind gives it, it cannot be from neg-
ligence, or unconcernedness; but from wise designing
patience, that things run on in this course so long. And
then, again,
2. This cannot but be evident concerning the end of all
things, to those that consider, that sure their end will be
glorious, suitable to their glorious beginning and glorious
Author ; that God will, in putting an end to things so like
himself, and so, as it is worthy of God, there is no doubt
but he will : any conscience of man must needs say so.
God will do at length like himself; men have done all
SER. II.) By it^ Truths. 67
this while like themselves ; they_, like men, have trans-
gressed, and perpetuated, to their utmost, their rebellions in
this world against their rightful Lord ; thus they have been
in all things while doing like men; and God will at length
do like God, no doubt but he will. There can be in him no
variableness, nor shadow of turning ; His nature alters not ;
He is the I Am, and is what he is ; and, therefore, there
will be an issue of all things, that will demonstrate, to all
apprehensive creatures, the glory of the great Lord of
heaven and earth ; even to the highest, and in ways most
suitable to himself; that is, it shall go well with all that
have been sincere lovers of him — devoted to him, studious
to please him ; that valued his favour, and despised it not
as the most do ; but for the rest, this world, the stage of
their wickedness, where they have been sinning from age
to age, is reserved on purpose for the perdition of ungodly
men ; and reserved unto fire for that end and purpose.
2 Peter iii. 7. That things will end thus, as to all those
that know not God, and were in conspiracy against him
and his Messiah ; saying, " Let us break their bonds asunder,
and cast away their cords from us." I^salm ii. 3. And that
never turned, never made their peace; that the day that
comes for them, it must be to consume them in the common
ruin, when the heavens shall pass away with a great noise,
and the elements melt with fervent heat, and the earth and
all things therein be consumed and burnt up ; for this
world is reserved unto fire, for the perdition of ungodly
men, as we see the expressions are. 2 Peter iii. 7. And
thus are they to have their perdition in those flames, that
is, that the fire of the Almighty, which will at last catch
hold of this world, whereby the heavens shall be shrivelled
up as a scroll, and pass away with great noise ; then
it will be seen, that both ways God hath done like
himself; he hath done suitably to an excellent, great,
and glorious majesty, long despised by the work of his
own hands.
Now, when these things come to be represented, they do
carry in them that evident appearance of verity and truth,
that more than very similitude, that every conscience of
man must say. These things are very agreeable to truth,
cannot but be true. There is a con-naturalness between
the soul of man and truth, between the mind of man, the
conscience of man that is to judge of truth, so that any
must say that consider. It cannot but be thus ; in my very
conscience it will be so. Then to go on.
58 THE GOSPEL RECOMMENDS ITSELF
2. To the next head, that of precepts; wherein, as in
reference to the former, it was the business of conscience to
discern of truth and falsehood ; so in reference to this, it
will be the business of conscience to discern of right and
wrong; but here we shall only mention those two great
comprehensive precepts, — " Thou shalt love the Lord thy
God, with all thy heart, and with all thy soul, and with
all thy might, and with all thy mind, and shalt love thy
neighbour as thyself." Deut. vi. 5. Matt. xxii. 37- Precepts
(as our Herbert said of them) as dark as day ; having no
more of darkness in them, than is in the brightest day, or
the clearest light. What? do not these approve them-
selves to every conscience of man ? that He who is most
good, and contains in himself all excellency, all perfection,
all glory, all blessedness ; and which he is ready to commu-
nicate to receptive capable subjects, should be loved
by me with all my heart, and with all my soul, and with
all my might, and with all my mind ; for in my
heart and conscience, it ought to be so, any conscientious
man will say.
And then, that he whom God hath set in a certain order
and rank as a fellow creature ; a creature of the same
order, having the same nature that 1 have, and the same
natural capacities, both as to knowledge and enjoyment,
should be loved by me as myself: Do not my fellow crea-
tures of the same order deserve as much love as 1 do
deserve ? And, therefore, can it be a reasonable thing that
1 should cut off myself from the coinmunij:y to which I do
belong ? That order of creatures in which I am and live,
only within a private course of my own, apart from the
rest of mankind ? It cannot be, I must love my neighbour
as myself; whatsoever there can be in my nature, that
must draw and attract love, must be in them that have the
same nature, that have the same capacities that I have ;
so that every one that considers, must say, this is true,
even to the light and sense of my own conscience ; thus it
ought to be ; this is the very right of the case ; and
he that laid this law upon me, doth by this law require
no more than the very nature of the thing requires.
But then considering that apostate, lapsed creatures
cannot arrive hither to this loving of God above all, with
all the heart, all the soul, all the might and mind ; neither
can there be that redintegration of kind dispositions and
affections, mutually towards one anoilier, that is required
in that other precept; having all lapsed and fallen, without
SER. II.) 1>^ ii" Precepts. 5'>
a reparation and renewal of Uieir frames, without having
their frame repaired towards God and towards one another;
this makes the Gospel necessary to come in, in reference to
fallen lost creatures. This was the original duty of man,
and still is incumbent upon him as a just duty; but he can-
not come at it till there be a reparation and renewal of his
nature ; and for this the gospel (as was hinted) doth con-
tain prescriptions, or a proscribed course. Now as to God,
the gospel runs upon duty, suitably to our lost state, under
two heads, — Repentance towards God, and Faith in our
Lord Jesus Christ; this law lying with its eternal invari-
able obligation upon all intelligent nature, upon every
reasonable creature, — " Thou shalt love the Lord thy
God with all thy heart."— Aye,so I ought, saith conscience,
but I have not done it, I have been a rebel against him ; a
thing very inconsistent with dutiful love. I have been
a stranger and an alien to him, alienated from the life of
God ; a very inconsistent thing with communion love,
with conversible love. What then is to be done? here is
no returning to my duty and pristine state again, for a
fallen creature, for one that hath degenerated and been in a
state of enmity and rebellion against God, (as I have been,)
but by Repentance. I can never come to love again till I
repent. Here is that, therefore, which the gospel does
injoin in the first place, — Repentance towards God. I was
under an obligation to him, as I was the work of his hands;
and as a reasonable creature, I was to love him with all my
heart, soul, might, and mind, and I have been a rebel to
him, and an enemy against him ; but through his grace
1 repent of it ; I repent of it with all my heart, and with all
my soul. And by repentance, it is, that the soul is to return
into the exercise of this vast all-comprehending love,
towards the all-comprehending good ; it comprehends all
our duty towards him, who comprehends in himself all
excellencies, majesty, glory, and felicity. Now will not
any considering man's conscience say to this, It cannot
but be so; that he who was under so natural an obligation
to love God with all his heart, soul, might, and mind ; and
hath been disloyal, an enemy, and false to him, and a rebel
against him, ought to repent of it ? In my very conscience
he ought ; every man that considers will say so. What ?
Have 1 been a traitor to him that gave me breath, and shall
I not repent of it? or doth that gospel enjoin me a wrong-
ful thing that calls me to repentance ? i\nd shall I not
be a vile creature if, being so called, I will never repent ;
60 THE GOSPEL RECOMMENDS ITSELF
but bear within me an impenitent heart, an heart than can-
not repent, as that fearful expression is, Romans ii. 14?
The words carry that in tiicrn, which may affright a con-
gregation, and striivC the hearts of all that hear them with
terror. An lieart that cannot repent ! A heart that could
sin, that would offend and affront God, but .that cannot
repent; repentance is liid from it! To the sense of any
man's conscience, this is an horrid creature that hath been
an offender all his days, but will never repent. The gospel
calls him to repentance ; the gentle alluring voice of the
gospel ; but he will not repent. This carries evidence with
It to the consciences of men, what there is of right, and
what there is of wrong, in this matter.
And so for Faith in our Lord Jesus Christ, doth not the
thing carry evidence with it to the consciences of men.
That he who is to make up (upon such terms as you have
heard) that which otherwise must have been an everlasting
breach between God and the sinner, should not have the
soul, when called thereto in the gospel, and being now in
its return to God, take him in its way, and pay a dutiful
homage to him whom God hath set over all the affairs of
lost souls, to be to them a Prince and a Saviour, to give
repentance and remission of sins ? But in order thereunto,
here it must be begun, for the poor soul thus to own him
in the high authority of his office. This is the homage,
which is in sum, the meaning of faith in Christ ; the pay-
ing deference to him whom God hath set over all the
affairs of souls ; that is, by resigning themselves up to him :
that is the homage that you owe him. x\nd herem lies the
substance of faith, — gospel-faith, self-resignation, a self-
surrender, whereby you put yourselves absolutely into the
hands of Christ, and own his high authority, as he is a
Prince and a Saviour. And is not this the most reasonable
thing in all the world ? Doth not every conscience of man
say so when he considers. If ever I will be reconciled to
God, it must he by the blood of Christ : and he hath an
office over this lost world, founded in his blood ? And
shall I not come and pay my deference to liim at the
footstool of that throne which God hath set up for him ?
When he hath said to the Son, " Thy throne, O God, is for
ever and ever," shall not 1 come and pay my homage to this
Son of God, at that throne? (Psalm iv. 5.) the Redeemer's
throne; and say. Lord, being now convinced of this state of
ray case, and being reduced to this, to bethink myself of
returning to God, and I know there is no coming at him,
SER III.) Bt/ its Precepts. (Si
but by thee ; and this throne is set up in the way for
returning souls ; I therefore come and pay my homage at
this throne; that is, 1 come and resign my soul, give up
myself, put myself into thy hands to be under thy conduct :
thou didst die the just for the unjust to bring them unto
God ; and now I come to thee to be brought, 1 submit
to thy authority, I commit myself to thy grace. This is
faith, gospel faith, and can any thing more approve itself
to the conscience, than the right and equity of doing so?
Is it not a righteous tiling, and a just thing, that this law
should be laid upon returning sinners r If you go to God
immediately, — ISo, saith he, go and do homage to my Son ;
there is no coming to me, but in him ; and when you do
so, when you thus receive the gospel, take hold of the gos-
pel covenant, take him for Lord and Christ, and resign and
give up yourselves. This sums up that duty, and the sub-
servient duty of repentance towards God, as the way that
leads to the end. And see now, whether the gospel of our
Lord, both as to the truths of it, and as to the precepts of it,
do not carry with it a self-recommending evidence unto
the consciences of men.
SERMON III*
2 CORINTHIANS, IV. 2.
Commending ourselves to every Mutt's Conscience in the
sight of God.
The matter is in itself so obvious, that this self-recommen-
dation is not thus spoken of the persons, personally consi-
dered, but with reference to their work of dispensing the
gospel of Christ, and holding forth the great things con-
tained in it : that that laid our ground fairly enough in
view, for that which 1 mainly intended to insist upon
from these words, and that is.
That the great things of religion do carry in them a
self-recommending evidence to the consciences of men.
And here, having shewn you what is meant by conscience,
what that principle is that is to be applied unto, appealed
unto, in this work of ours ; we come to evince to you the
* Preached, January 25, 1690.
62 THE GOSPEL RF.COMMENDS ITSELF
truth of the thing, that there is that self-recommending
evidence in the great things of religion, even to the very
consciences of men. We propounded, (as you know,) to
prove it by instances, and we have proved it,
1. By instances under liie head of truths, or the doctrines
unto which assent is to be given ; and we have proved it.
2. By instances under the head of precepts, duties, en-
joined to be done; — and now we shall farther prove it.
3. By instancing in prohibitions of sin to be avoided ;
and in them you will find the same recommending evidence
to men's consciences, if such prohibitions, as do but come
under your notice, be considered a little ; as that general
one, " Dh, do not that abominable thing which 1 hate."
(Jer. xliv. 4.) What convictive light doth it carry to every
conscience of man, that allows himself to think and con-
sider ? I, a creature, the work of God's own hand, in
whose power and pleasure it was, whether 1 should ever be
or not be, whether ever 1 should draw a breath, or see the
light in this world, yea or no; that 1 being lately sprung
into being, by his pleasure and vouchsafement, should allow
myself despitefully to do the thing he hates, and that he
hath declared himself to hate? How can this, (if men do
think,) how can it but strike conscience? What? to spite
the God of all grace; Him, whose nature is love itself,
goodness itself, kindness ? For me to do the thing that 1
know he hates, how is it possible but this should recom-
mend itself to conscience, if men do not shut the eye and
stop the ear of conscience, that it shall not be allowed to
discharge any part of its proper office and work ?
But to descend to mofe particular prohibitions, there the
thing will be still plain ; do not live after the flesh, if you
do, it is mortal to you ; " If ye live after the flesh, ye shall
die." (Rom. viii. 13.) What evidence doth this carry with it
to conscience ? Take the prohibition and the inforcement
together, as we should do in the former instances ; Do not
this, do not the thing 1 hate. When we do know ourselves
to be a sort of compound creatures, made up of flesh and
spirit, can we be ignorant which is the nobler part ? Can
any man's conscience allow him to think, that flesh ought
to rule ; tlmt it belongs to the baser flesh to be the govern-
ing thing ? " Do not walk after the flesh ;" doth not the thing
carry its own evidence with it, that we should not ; that
the mind and spirit should not be enslaved to so base a
thing as flesh ?
Again, '* Do not grieve the Spirit of God, do not quench
SF.u. in.) '• ■ ' til/ ili P/oIiibitions. G3
the Spirit; (1 Thess. v. 9.) AVliat evidence doth this carry
with it to any conscience of man ? Our own hearts tell us, if
we consider, we need a guide in this wilderness; we need
an enlightener, we need a sanctifier, we need a quickener,
we need a comforter within, an internal one of all these.
What ? Is it reasonable to think ; doth not the matter speak
itself to our consciences ; when it is said to us, whatsoever
ye do, do not grieve the Spirit ? (Eph. iv, 3.) You are lost
if you do; what desolate creatures will ye be if you do!
What forsaken wretches ! You will run yourselves into a
thousand miseries and deaths, if you be forsaken of that
Spirit; your end can be nothing but perdition, if you be
not under the constant conduct of that Spirit. 1 might
preach to you thus, Upon as many several texts as I give
you instances in this case, to shew the truth of this one
thing, how God doth speak to men's consciences in the
gospel-dispensation.
AVhen again he saith to men, love not this world, nor the
things of this world ; If any man man love the world, the
love of the Father is not in him; (1 John ii. 15.) that is,
do not so love this world, as thereby to stifle, as thereby to
€xclude the love of God, that it shall and can have no
place in you. Doth not this carry its own light with it,
its own evidence ? What a foolish wretch art thou that
thinkest this world can be to thee, in the room and stead
of God! Can this world be a God to thee? Can this
world fill up God's vacant places ? What a pitiful sorry
God wilt thou find it in a few years or days ? Thou who
dost turn God out of thy soul, and wilt have it filled
and replenished only with this world, doth not this carry
with it conviction to conscience ? What can, if this do
not ?
Again, do not take more care for this temporal life, than
for spiritual and eternal life ; or to give it you in the
words of our Saviour, " Labour not for the meat that perish-
€th ; but for that which endureth to life eternal, which the
Son of Man shall give." John vi. 27.
Doth not this carry its own evidence to you with it?
That is, when [ know I have but a short temporal Jife;
which, do what I can, will soon come to an end ; and
there is an eternal state of life which must come after-
wards. I know 1 am a creature made for eternity, and for
an everlasting state. Doth not this carry its own evidence
with it, when 1 am forbid to take more care for this mor-
tal life, than for life eternal ? When i am forbidden to make
64 THE GOSPEL RECOMMENDS ITSELl'
more solicitous provision for this perishing life, than an
immortal life ? Doth not the reason of the thing speak
itself in m}' conscience ? But I go on,
4. To the last head which I proposed to give instances of.
We have gone upon divine truths, divine precepts, divine
prohibitions ; we shall only instance further, upon the head
of divine judgments, or judicial determinations. I cannot
call what 1 intend by a fitter name, or nearer to that of the
apostle, who knowing the judgment of God, that they who
do such things are worthy of death, — here is the divine judi-
cial determination, de debito retributionis, what is justly to
be retributed to those that are found to disobey the stated
known rules of his government. His judgments in this
sense, they are a light that goeth forth; Hosea vi. 5. (to
borrow that expression ;) they carry their own convictive
evidence with them to the consciences of men. Hosea vi. 5.
How equal they are ! take those two in the general, that we
have confronted to one another. " Say ye to the righteous,
it shall be well with him; for they shall eat the fruit of
their doings ; Woe unto the wicked, it shall be ill with
him ; for the reward of his hands shall be given him."
Isaiah iii. JO, 11. Doth not this speak itself, that when we
know the world is divided into good and bad, into righteous
and wicked, it should fare ill with them that did ill, and
well with them that did well ? Doth not this carry its own
evidence with it to conscience, that God should render to
every man according to his works ; that is, the course of
his work, and, consequently, the habitual inclinations
from whence they proceed ; every thing working as it is,
and men working, as they are, either according to what by
nature they were, or according to what by grace they are
become; so they ought to be judged? When we know
the world is divided into two parts, under two great parents,
as the apostle calls them the children of God, and the chil-
dren of the devil, herein are the children of God manifest,
and the children of the devil. 1 John iii. 10. These two
families, these two sorts of posterities, do divide the world
to every man's sense, and the world being so divided, is it
to be expected that God should deal with his own children
and the devil's children alike ? Let conscience be appealed
to in this case : they that live here all their days in this
world under the law, and according to the dictates of the
prince of the darkness of this world, despising God, hating
his ways, throwing him out of their thoughts, making it
only their design to please themselves, and do the devil's
SER. III.) — — By its Prohibitions. 65
work, when we know there is such a sort of men in this
worJd, and that there is another sort that have given up
themselves to God in Christ, have taken hold of Christ and
of God in him, to he theirs; being born, "not of flesh, nor of
the will of man, but of God;" (John i. 13.) as all they that
do receive Christ are. ^^ hen we know, I say, there is
such a contradistinction between a race and a race, a family
and a family, can any man in his conscience expect that
God should deal with all alike.'' And therefore, when you
have particular determinations to the particular distinguish-
ing characters of the one sort, and of the other, the equity
and reasonableness of the determination cannot but speak
itself in every man's conscience that doth consider the case.
As, for instance, the love of Christ : it is determined on the one
hand ; " Grace be irpon all them that love our Lord Jesus
Christ in sincerity." Ephes.vi. 21. And, on the other hand,
" If any man love not the Lord Jesus Christ, let him be
Anatliema Maranatlia ;" (1 Cor. xvi. 22.) an execrable
thing, an accursed thing, till tlie Lord come to plead his
own cause ajid quarrel himself. To what conscience of
man doth not the equity of this determination or distin-
guishing judgment appear and recommend itself? What!
do we think (when men must have their final fehcity from
the blessed Judge, if ever they be happy) that he is to dis-
pense equally to them thai love him, and to them that hate
him ? And so, when the business of obedience to his gos-
pel, the laws of his kingdom, is mentioned as the contra-
distinguishing character to that of disobedience and rebel-
lion. He will be '' the Author of eternal salvation unto all
them that obey him," Hebrews v. 9; and will come in
flaming fire to take vengeance on them that obey him not.
2 Thess. i. 8. Doth not this distinguishing judgment ap-
prove itself to any man's conscience? That when every
man must be beholden for this salvation to Christ the eter-
nal Son of God, into whose hands and power this world is
put, the whole universe, indeed, all the afl'airs of heaven
and earth ; do you think he will make no difference at the
last between them that obeyed him, subjected themselves
to that vast just power of his; and they that" lived in con-
tinual rebellion against him, and defiance to his power and
authority ?
And so, if we should take the determination which is
given us, concerning the stated method of God's final pro-
cedure in that which is called the day of wrath, and the
revelation of his righteous judgment ; to wit, that to them
VOL. VIII, F
6G THE GOSPEL RECOMMENDS ITSELF.
who, by patient continuance in well doing, seek for glory,
and honour, and immortality, he will give eternal life;
(Rom. ix. 7.) such as, by patient continuance in well doing,
do steer their course answerable to so high an hope and ex-
pectation of honour, glor}^, and immortality, said God:
nothing but eternal glory and blessedness will answer the
enlargedness of the capacity, desires, and aspirings, of these
souls; they shall have their seeking. These are a sort of
souls that breathe after nothing but the celestial glory and
felicity, being refined from the mixture, dross, and base-
ness, of this earth : no terrene good will satisfy them, or
serve their turn ; for they are all for heaveri, all for glory,
and immortality : 1 will give them eternal life. This is the
judgment that is made aforehand ; eternal life shall be
theirs. But then there is another sort, that are contentious,
and will not obey the truth ; Rom. ii. 8, 9- that is, that are
contentious against the truth they should obey, and that
should govern them: no, they will not be governed by
truth ; they will be governed by lust, by teriene inclinations,
which bear them downwards towards this earth: " Indig-
nation and wrath, tribulation and anguish, on every soul of
man : it will be upon them, every soul of them, that do
evil, whether Jew or Gentile; because there is no respect
of persons with God, Romans ii. 11. What can more ap-
prove itself to the judgment of conscience than this deter-
mination doth ? Yea, God hereupon makes his appeal to
men : Are not my ways equal ? Ezek. xviii. 25— 2y. Be
you, your very conscience itself, in the judgment seat, and
let that pronounce. Are not my ways equal? what con-
science of man but must submit here, and fall in with the
choir of them that say, '" Great and marvellous are thy
works. Lord God Almighty ; just and true are thy ways."
Rev. XV. 3. There is nothing to be said against all this ;
every conscience of man must yield and submit to God in
this case.
It remains to say somewhat by way of use.
1. We learn hence, that upon the whole, there cannot
but be much siiming against light in this world ; and espe-
cially under the gospef, where there are those so clear, evi-
dent, and convic^tive things, that are insisted upon so much
from time to time, which even make their own way to men's
consciences; though through them they do not make their
way to their more abstracted hearts. Do but appeal to
yourselves ; what are the things that you hear of in these as-
semblies from one Lord's day to another ? Are they not the
SER. HI.) Uses ami Inferences. 67
things as I have now given you instances in, and in former
discourses? Do not you hear of such things most? And
do not these things speak themselves in your very con-
sciences? Yet, is it not apparent that the course and tenor
of men's lives run counter to the tendency of all these
things ? Oh, then, how apparent and insolent sinning
against light is there among us in our days ! A fearful thing
to think of! that men should in their consciences know that
such and such things are true; and that, if they be true,
they must be considerable ; if they be true, they are as im-
portant truths as can be thought of; and yet they will not
think of them. They know such and such things are
commanded ; but they never set themselves about them.
Such and such things are forbidden, but they take no care
to avoid them. Such and such judgments are fixed and de-
termined by the righteous will of God, and they take no
care; have no forethought to make a title clear to the re-
ward that is promised, or to avoid the penalties threatened.
What sinning against light is all this? And what is the
issue of all this like to be ?
2. You may further see hence, that if man be so capable
a creature, through his having that principle settled in him
of judging of things; to wit, truths, precepts, prohibitions,
divine determinations, or judgments, as you have heard,
then he is as capable a creature, by the same principle, of
judging of himself, and of his own case hereupon, i pray
consider it, it is one and the self same principle by which
I am first to judge. Is such a thing a part of divine truth,
and to be received accordingly ? and afterwards to judge,
Have I received it accordingly; yea or no ? And so, in
reference to the other several heads, it is but the same prin-
ciple that 1 am to use, and put in exercise, both ways. If I
am a creature capable of judging of truth, of duty, of sin,
of desert in general; then I am capable of judging some-,
what of the state of my own case hereupon, in reference to
all these. And pray let that be considered only in the way
to what is further to be considered.
3. It isj then, a very strange kind of stupidity, that men
do not more generally lay themselves under judgment, one
way or another, when they have this principle in them, that
is so capable of doing, and the proper direct use whereof
(at least) is to do it. It is strange that men should spend
all their days amidst the light by which they must be finally
judged, and never go about such a thing as tlie forming
of a preventive judgment concerning tliemselves. And
r 2
G8 THE GOSPEL RECOMMENDS ITSELF.
yel we are told that this is the only way of escaping the
severity of a destructive doom at last from the supreme
Judge. " Judge yourselves, and ye shall not be judged."
That people should pass away their days, and imder a gos-
pel, and never find time (as it is, God knows, with too
many) to ask themselves the question. Into what sort and
class of men am I to cast myself? There are those that dp
belong to God as his own children, the members of his fa-
mily, his special domestics. Am I of that family, or am I
not? Do I belong to God, or do I not? Do the characters
of a righteous person or a wicked one belong to me? Am
1 one that fears God, or one of them that fear him not ?
That- love him, or that love him not? Am I (in short) a
regenerate person, or an unregenerate ? A convert, or an
unconverted one? \\ is strange how men can dream away
their time under a gospel as we live, and never ask them-
selves such questions as these are, in reference to so great
and important a case ; let one day come and go after another,
and take it for granted that things are well, without ever
inquiring. To what purpose, I pray, is there such a princi-
ple in the souls of men as conscience, when this signifies'
nothing? It is thus tied and chained up from doing any
thing of its proper business in their souls, if it be brought
into true light, (as it may be with some, if their case do in-
fer so,) it will speak comfortably to them, if their case doth
admit it. But if you have no converse with your own
consciences, have nothing to do with them, never converse
with them, never commune with them, they never speak to
you one way or other ; you have neither comfort from them,
nor are awakened by them. But again,
4. We further note to you, that sure, upon the whole
matter, man is become a very degenerate creature. The
state of things with men living under the gospel, gives so
much the more clear and certain judgment of the state of
things with men more generally and indefinitely consi-
dered ; for if they that live under the gospel, notwithstand-
ing the clearer representation of things there which are of
the greatest concernment to them, and the most earnest in-
culcation of such things by them who have that part incum-
bent on them to open and preach the great things of the
gospel among tliem ; I say, if among these there be so deep
a somnolency, the spirit of a deep sleep poured out; if
even these men are generally unconcerned, and do not care
what becomes of their souls, and what the state of things
is between God and them, certainly, upon the whole mat-
SER. III.) Uses and Inferences. 69
ter, man must needs be a very degenerate creature, to have
such a principle of conscience in him to so little purpose,
so much in vain, which was designed in his original and
instituted state to be his guide and conductor all along
through the whole of his course; but now-a-days it doth
not, for the most part, or at least not in reference to men's
greatest concernment, the state of their affairs and case
God-ward, and as things lie between them and him. And
again, ^
5. We may learn wherein the degeneracy of man doth
generally and principally consist and lie, and what is the
most mortal ail and evil that hath befallen men by the fall ;
that is, the interruption and breach of the order between
the faculties, that which should lead and guide, and those
which should obey and follow : here lies the principal
maim and hurt of the soul by the fall ; it lies in this chiefly,
that the order is battered and broken between faculty and
faculty, between the praclicaljudgment (which is the same
with conscience) and the executive power, which should
act and do according to the dictate of that judgment or
conscience: here is the maim ; it doth not lie so much in
this, a mere ignorance, or (suppose that) in a mere inaptitude
to know, or an incapacity of knowing the things that are
needful to be known; but it lies chiefly in this, that the
things we do know, they signify no more with men, than
if they knew them not; the inferior powers do not obey
and follow the superior: as, for instance, now, among us,
who believe the Bible to be the word of God, and who do
profess the Christian name, take a man that is under the
dominion of this or that particular lust in hi« nature, it is
plain this lust carries him against a thousand texts of scrip-
ture ; what will a text of scripture signify to a man that is
under the violent hurry or impetuosity of a lust? Though
conscience tells him, at the same time, this is a divine
word, a divine dictate ; this word is from God, and it speaks
like itself in my conscience, that it is a divine word. Alas!
how little doth a text, or multitudes of texts of scripture,
prevail in such a case, when a man's heart is carried by the
power of such a lust ? " The lusts of your fathers ye will
do," (John viii. 44.) as our Savic.ur told the Jews ; so that
is the true state of man's case, naturaliv : a degenerate
creature he is; and herein lies his degeneration, or princi-
pal maim, that he hath got by his fall ; the order is broken
between the faculties, insomuch, that now a man's know-
ing, or having the notion of this or that thing to be done,
f3
70 THE GOSPEL RECOMMENDS ITSELF.
or not to be done, signifies no more to him, than if there
were no such notions, no such knowledge ; when there is a
competition between the judgment of conscience, and an
incHnation of her.rt, you may lay a thousand to one on the
side of the inclination, that carries ii: here is our maim,
and it is fit we should understand, and needful we should
consider, where it is, and what is our hurt by the fail: we
see our way, but have no inclination to go in it; we see
what we should do, but we do not do it ; like here in the
poet, — " Fideo meliora probuque deteriora sequar ;" — the
same maim that Pagans have complained of, 1 see the bet-
ter, and do the worse. It were a sad case if we sliould lie
under such a evil as this is, and never know it, never take
notice of it, where our hurt lies, and where our cure must
be wrought. And that is the next thing,
6. i would infer, to wit, wherein regeneration most princi-
pally lies: when a man understands what it is to be dege-
nerate, he will the better know what it is to be regenerate ;
it must lie iti this, in the exalting the law of the mind into
its proper dominion and government, the placing that upon,
the throne which is to beget a man, spirit of spirit;
whereas, before, he was only begotten flesh of flesh ; for
when flesh is a ruling and governing nature, then the man
is called flesh ; but when the spirit is become the ruling
and governing thing, (which is the new nature,) tlien he is
called spirit; and he is made spirit before he ought to be
called so. And this is theeflect of regeneration, the crea-
ting of a man's spirit again, that is restoring him to him-
self. *' That which is born of the flesh is flesh, and that
which is born of the spirit is spirit." John iii. 6. When a
man's light becomes a vital thing, a powerful efficacious
thing, then he is a child of light. " You were darkness,
now are ye light in the Lord; M'alk as children of light."
Ephes. V. 8. And we are never to look on ourselves as
regenerate, till it comes to this ; till the Divine Spirit have
exalted our spirits into their proper dominion ; till there be
a principle begotten that shall make divine discoveries sig-
nificant; when it may be said, " The law of the spirit of
life in Christ Jesus hath made us free from the law of sin
and death." Romans viii. 2. And thereupon we may
infer,
7. That a degenerate and an unregenerate man is a mi-
serable creature; as he is a most depraved creature, so he
is a most wretched creature; for, take the state of his case,
as things are with the unregenerate man, his soul is the
SEH. HI.) Uses (tnd Inferences. 71
seat and stage of a continual war, to no purpose. Indeed,
the soul of a saint in this world is the seat of war, but it is
a war to a good purpose; a war wherein he finally prevails,
and wherein he is habitually victorious all along. But the
soul of an unregenerate man is the seat of war in vain; for
the right principle is always worsted, perpetually worsted ;
there is not a war as there is in the regenerate, in the facul-
ties taken separately and apart, as in the very heart itself,
and in the will itself. The regenerate person hath a war;
there is a love to God, with its opposite; but that love is
the prevailing inclination : there is faith with unbelief ; but
then faith is liabitually prevailing in the regenerate person.
\.n the unregenerate person there is no such thing as faith in
the heart, love in the heart ; but a total unbelief, a total
enmity, and total fearlessness of God, and a total vacancy
of desire after him, and delight in him; but there is light
in his conscience: his conscience tells him God is worthy
to be loved, worthy to be desired, worthy to be delighted
in, but there is nothing in his heart correspondent, so that
this soul is a continual seat of war, in vain, and to no pur-
fiose ; for the bent of his heart always carries it against the
ight of his mind and conscience; so that, although he
doth acknowledge in his conscience that God is the chief
good, he.always keeps off from him; that he is the highest
authority, yet he always disobeys him; never fears him,
never stands in awe of him ; as such, therefore, this sort of
creature is a miserable creature, he is a creature composed
for torment, having a principle in him that always tells him
what he should do, but no principle to enable him so to do ;
so that continually he doth against what he should do.
This is as much as is possible to be made for torment ; but
then remember, it is self-composed ; you have made 3'our-
selves so : if this be the case with any of us, we have fought
against the grace and Spirit of Christ, by which this sad
case should have been redressed : and we have habituated
ourselves to a course of living after the flesh, by whicli
flesh hath got dominion over conscience; whereupon con-
science can never come to rule it, but dictates to it always
in vain. Again,
8. They are very happy souls in whom there is a recon-
ciliation brought about between the light of their con-
sciences and the temper and inclination of their hearts, by
the conforming of the latter to the former. This creates an
heaven within them, when a poor soul sees its waj', and
walks in it; sees that God ought to be loved, and he love*
f4
72 THE GOSPEL IlECOMMENDS ITSELF.
him; that he ought to be trusted, and trusts in him ; that
he ought to be dehghted in, and delights in him : this is
heaven on this side lieaven, this is heaven under lieaven,
when conscience is the governing thing in his whole con-
versation ; so that he doth not consider. Wherein shall 1
advantage myself by this and this negociation and affair?
increase my estate and my condition in this world ? He doth
not, finally, and ultimately, consider that, but how shall I
manage this affair to please God, so as 1 may approve my-
self to him, and so as that my own heart and conscience
shall not reproach me about it ? O happy man that walks
by this rule! This is the new creature's rule ; they that
walk according to it, peace shall be upon them, and mercy
upon the Israel of God. Gal. vi. 16. When a man hath
been busy about his affairs, he may be abroad all day, and
can come home and visit his tabernacle at night, and not
sin. Job V. 24. Oh blessed thing! What can be the
meaning of that ? Can any man suppose it a sin to go
home to his own house? No, but that he can visit his ta-
bernacle without conscience of sin. [ have kept a good
conscience this day, blessed be God : it may be I have met
with temptations, to be in a debauch by those that would
have insulted over the weakness of my flesh ; it may be I
have, but God hath kept me. Blessed be God, now I can
visit my tabernacle without sin, and lay me down in rest
and peace; I can visit my tabernacle without spot, with-
out any such spot. What a blessed thing is it, when God
brings about that reconciliation between him and them,
and where the peace is kept and continued between a man
and his own conscience, not by stupifying of conscience,
(a fearful thing that is,) but by the conforming of a man's
heart and inclinations and ways thereunto.
SER. IV.) THE GOSPEL MINISTRY 73
SERMON IV.*
2 Corinthians, iv. 2,
Commending ourselves to every mans conscience in the sight
of God.
We have had occasion several times of considering the
context; '^ We all with open face beholding, as in a glass,
the glory of the Lord, are changed into the same image,
from glory to glory, as by the Spirit of the Lord ; so ends
the foregoing chapter. " Therefore, (so begins this chap-
ter,) seeing we have this ministry, as we have received
mercy we faint not, but have renounced the hidden things
of dishonesty, not walking in craftiness, nor handling the
word of God deceitfully, but by manifestation of the truth
commending ourselves to every man's conscience in the
sight of God." You know what observations have been
recommended to you from this portion of scripture, princi-
pally from these last words, but relatively considered, as
well as absolutely. As,
1. That there is such a principle in every man, as that
of conscience, unto which the great things of religion do
carry with them a self-recommending evidence
2. That the business of the gospel ministry doth lie very
principally in a transaction with the very consciences of
men.
3. That this transaction is to be managed in the sight of
God. And,
4. That from all this proceeds, in very great part, the
unfainting vigour and resolvedness of faithful ministers in
their work.
We have insisted upon the first of these ; we will now
proceed as far as we can with the rest, and begin with the
next in order; which is,
2d Doctrine. That the great business of the gospel mi-
nistry doth very principally lie in a transaction with men's
conscience. We are here to shew you, 1st. wherein this
transaction lies ; and, 2dly, to shew that the work of the
ministry lies in it, and must so do very principally.
* Preached February 8, 1690.
74 THE GOSPEI, MINlSTliY
1st. Wherein this transaction with the consciences of
men doth lie. Why,
1. In deahng with men about such things chiefly as do
most directly come under, and as are most apt to take
hold of their consciences; in insisting (I say) chiefly upon
such things as are most likely to fasten upon conscience,
and take hold of that.
2. In endeavouring to set such things in as clear light as
may be, to represent them as advantageously as we can,
that conscience may have nothing to do but to discern the
very evidence of the things. This is plain, this is clear:
to represent things so that at first sight they may be as-
sented and submitted unto as much as in us lies. And,
3. To appeal hereupon to conscience about it; that is
our business, recommending ourselves to every man's con-
science ; that is what we have to do, provocare, to call unto
conscience: ^ Come, do thy part; see if there be not evi-
dence in this and that truth ; see if there be not equity in
this or that precept ; see if there be not wickedness or dan-
ger in this or that sin; see if tliere be not righteousness
and reasonableness in this or that judgment or determina-
tion, that we find recorded in the word, and pronounced in
reference to such and sucli cases.' These (you know) were
the four heads instanced in, to let you see the things of reli-
gion that do carry in them a self-recommending evidence
to the consciences of men. Our business must be to appeal
to conscience about such things ; to call upon it to doits
office, to judge and pronounce. Are not these things so .^
And,
4. To endeavour to awaken conscience, supposing it
drowsy and somnolent, as God knows, it is too much with
the most; when we have appealed to conscience, to appeal
again, as that petitioner did to that great prince : " 1 ap-
peal from thee," said she. — *' From me ? (said the prince.)
Whither will you appeal ?" — " I appeal (said she) from
you, asleep: you were asleep just now, while 1 was telling
my story : 1 appeal from you asleep, to you awake." So
we are to appeal from conscience to conscience; from con-
science asleep to conscience awake. That must be our
business, to endeavour, as much as in us is, to awaken
conscience to the exercise of its office in that great busi-
ness, that we recommend ourselves to it about. And,
5. To answer what we can the cavils and foolish counter-
reasonings of carnal hearts against truth and against duty,
or in favour of any way of sin, that the litigating humour
SKU. IV. Deals with Menu Consciences. 75
may (as much as in us is) be repressed, and men's spirits
be subdued, that they may have no more to say; but that
their mouths may be stopped, and they laid under a restraint
to lie down silenced and convinced before the Lord. And,
6. To urge conscience to its final answer, to its deter-
mination upon the whole, as there is such a thing as an
answer of conscience to be finally given in particular cases,
that we may apply ourselves to men about. And if con-
science be rectified and sanctified, and sprinkled with the
blood of Jesus, it will be brought at length to give a good
answer, a complying answer, a yielding answer ; as that
which the apostle speaks of: " A like figure whereunto
(having spoken of the ark before, that saved Noah and his
liousehold from perishing in the universal inundation) even
baptism doth now save us ; not the putting away the filth of
the flesh, (not the external sign,) but the answer of a good
conscience towards God, by the resurrection of Jesus
Christ." 1 Peter iii. 21. The main and principal thing
that we do apply ourselves to men, and the consciences of
men, about, is, to bring them back to God ; that is,
whereas the bond was broken between God and men, we
would fain have them under new bonds, we would fain
there should be a redintigration, that they may come into
a covenant relation to God, through Christ, again ; of such
a covenant entered into between God and the returning
souls of men, baptism was a seal ; the confirmation. It
is not the external part of baptism that will avail a man
any thing, not the washing away the filth of the flesh;
why, will not that do .? No, but that whereunto baptism
is to seal; that is, the answer of a good conscience. When
sinners are dealt withal, ' Come, will you yet have God to
be your God, — God the Father, Son, and Spirit, to be
your God ?' And the soul is brought at length to yield a
ready, free, complying answer ; 'Aye, with all my heart.'
This is that will save a man ; this brings him as into an
ark, to save him from the common deluge of wickedness
and wrath that do overwhelm this world. Then he is safe-,
then he is in the ark ; that is, when his conscience hath
given a complying answer, with a sincere conscience, ' 1 do
take God to be my God.' The sign (it may be) that was
applied many years ago, avails nothing, without the thing
signified : but if the thing signified do come to obtain, to
take place, here is one that takes God to be his God ; then
the business is done; then the man is safe, when the sign
before applied is now answered and filled up; there is that
76 THE GOSPEL MINISTRY
which is correspondent to it; the soul is now won^ and
brought to give its answer; the covenant stands between
God and it, it is a sealed covenant ; and so is such an one
marked out for safety and preservation from the common
ruin. And this is that which we have to deal with the con-
sciences of men about, to bring them to a final answer.
Sinner, wilt thou still live without God in the world.?
Wilt thou still wander from God r go astray from God .''
Dost thou still think it safe to live in estrangement from
God, and neglect of him? never thinking of worshipping
him, trusting on him, loving him, and delighting in him,
fi'om day to day ? Or wilt thou yet at length be brought,
upon the many applications that have been made to thy
conscience, to answer, with a sincere conscience, ' Now I
am willing, from my very soul, that God shall be mine;
and I will be his in and through Christ.' It is herein that
our transaction doth receive its happy issue. This is the
issue we drive at to bring conscience to a final answer, if it
be possible, * I am won, I am overcome ; I do answer, in
my very conscience; I judge it best and safest, most equal,
most dutiful, and most comfortable, to fall in witli the
gospel offer, and take God in Christ, for ray God.' But,
2dly. Why must our business thus lie in a transaction of
men's consciences ? To that I shall need to say very little,
because the things speaks itself. That is,
1. That there being this principle in man, which sig-
nifies nothing else but a power to judge in such matters,
relatino; to such practices as shall be laid before him. And,
2. 1 he objects carrying in themselves (as you have
heard) a self-recommending evidence to this principle,
nothing remains, nothing is left, but that in the course
of our ministry, in the way of our dealings with men's
souls, that we do thus apply ourselves, do thus deal with
this principle of conscience. Touching these objects, it is
the office of conscience to judge of things, and the things
themselves carr}-^ with them an evidence that comes under
the notion, cognizance, and judgment of conscience ; even
by that very light wherewith they are clothed, and
therefore the matter speaks itself; our business must lie
there or nowhere ; if we do not in these matters apply
ourselves to the consciences of men, and treat with them,
we had as good talk with stones and pillars.
Therefore I shall leave that, and speak somewhat to the
third observation, the use of which too will best fall in
afterwards together.
SER. IV.) Deals tcilh Mens Consciences. 77
3rd Doctrine. — This transaction with the consciences
of men must be in the sight of God, — there it must be
made. 1 shall here briefly shew, 1st, what this means;
and, 2ndly, why it must be so.
1st. What meanetli that such a resolution should be
taken, and such a course held, we will transact, and do
transact with the consciences of men in the sight of God ?
What can the meaning of that be ? Why,
1. Negatively, the meaning of it is not, barely, that
God shall see, or will see, how tliis transaction is managed.
That is not all that is meant by it, for it is very manifest
that the import of this speech holds forth to us somewhat
elcctively done in this matter ; but God's seeing us is not a
thing subject to our's, or any man's choice, he will see
whether we will or no ; and if that were all that were
resolved in the case, it were to resolve God's part, and
not our own part ; and this were idle and foolish for us
to do; he will do his own part, and this in particular; he
will see, look on, and behold whatsoever we do, and what-
soever you do. "All things are naked and manifest to his
eye, with whom we have to do." (Heb. iv. 12.) And, there-
fore, it were a piece of very impertinent ofliciousness for
us, to take upon us to determine and resolve, that God
should see what we do in this matter, should look upon you
and us, and see how the transaction between us and your
consciences is ordered, that he shall take notice of it;
that cannot be the thing meant; as if any man should
say, I will do such or such a thing in the light of the
sun ; nobody will understand the meaning of that to be,
I will make the sun shine, or cause the sun to sliine while
r do such a thing : he can resolve nothing, but in refer-
ence to his own act, and in reference to his own part.
And so it is here, it is only in reference to our own part,
that we resolve such a transaction in the sight of God.
Therefore, positively,
2. There is a part or act of our own implied in this,
that we will do such and such a thing, and this in particu-
lar in the sight of God. And what is that? That is, we
will appeal to the sight of God, and to his judgment,
about what we do in this matter. And this is a thing
electively and voluntarily done, as a matter of choice, that
we will appeal to his eye : it is true, it is no matter of
choice tliat God will see, but it is matter of choice that
we will appeal lo that eye of his. And this is the great
character of sincere ones, ofien mentioned in scripture;
78 THE GOSPEL MINISTRY
that is, that as they know God beholds and sees them in
every thing, so they do study and labour to approve
themselves to his eye, and (as it were) invocate his ob-
servation. "Search me, O God, and know my heart; try
me, and know my thoughts, and see if there be any wicked
way in me, and lead me in the way everlasting." (Psalm
exxxix. 23, 24.) It was a dignostick of sincerity, that was
enjoined as a test upon Abraham ; " 1 am God all-suffi-
cient, walk before me, and be perfect or upright." (Gen.
xvii. 1.) Walk before me, walk so as apprehending my
inspection, and so as to approve thyself to the observation
of mine eye, through thy whole course ; and with this,
there is a conjunction mentioned of his uprightness ;
implying that to be a dignostick of this: " Walk before
me and be upright;" walk as in my sight, (as only the
upright man will do,) and therein shew thyself an upriuht
man. So the Psalmist, "I will walk before the Lord in
the land of the living." (Psalm cxvi. 9.) 1 will studiously
approve myself, through the whole of my walking, unto
the view and judgment of his observing eye. And so it is
said of them who do truly, or that do the truth, that they
bring their deeds to the light, " that they may be manifest
that they are wrought in God." (John iii. 21.) They do
willingly expose their deeds to be viewed in the light,
from the secret consciousness that there is a divine power
and presence with them that doth help them on in their way
and course : and this, they desire, should be made mani-
fest, that they do not live at the common rate; that they
do not walk as men, (as the expression is, 1 Cor. iii.) That
it may be seen that their course is managed in the power
of a divine principle, that their works are wrought in God.
Here is an elective appeal all along to the divine eye;
which hypocrites and unsound persons would decline and
shun even to the uttermost ; ^' they will not come t(^ the
light, lest their deeds should be reproved." (John iii. 20.)
And when it is said, " there is no darkness or shadow of
death, where the workers of iniquity can hide themselves,"
it implies, fain they would keep in the dark from the
eyes of the looker upon the ways of men, who sees their
goings. They are for the night, for a corner, for dark-
ness, but they can find none ; they vainly seek it, though
this be the wish of their hearts, as the poet expresseth it,
*' Da mihi noctem, da mild nubem ,•" Oh for a cloud. Oh for
a dark night ! We do appeal to the consciences of men,
in the sight of God ; we appeal to his eye voluntarily and
SER. IV.) Deah with Mens Consciences. 79
freely desiring him to be judge when we deal and treat
with men upon this account, whether we do not sincerely
desire their best good, and highest glory, in this nego-
ciation of ours. This, therefore, is the plain meaning of
doing what we do in this case " in the sight of God ;" that
is, as electively appealing to the eye of God, in the
transaction and management of this affair.
And so there are now two parts manifestly distinguish-
able ; that is, God's part looking on, and man's part in
appealing to his observing eye, and expressing a desire of
his complacency in reference to those things he is looking
upon ; but then, as to our ow.n part, or man's part, wherein
we are concerned, which lies under our present consi-
deration, that you may also see is two-fold ; that is, there
is the preacher's part, and there is the hearer's part: it
is the former of these that is directly here meant ; and the
latter implicitly and by consequence.
1. The former is meant directly, that is, they whose
business it is, as ministers of the gospel, !o treat and deal
with the souls of men ; their part is directly there express-
ed, to appeal to the eye of God, concerning their own
integrity and the uprightness of their aims, in all the appli-
cations they make from him, and upon his account to
souls. But then,
2. The hearer's part is implied ; not as that in reference
whereto we can undertake, but as that in reference whereto
we do and must endeavour; that is, that they also may
be brought to appeal to the eye of God, in this transaction
that is between us and their consciences. This is that we
must endeavour. As,
1. We must endeavour to make them sensible of the
divine presence, in which we are at such times as these.
That is incumbent upon us on our part, that we engage
you as much as in us is, to do your part; that is, to appeal
jointly with us to the eye of God, about that for which
we appeal to you and your consciences; our business must
be to make you apprehensive and sensible, that we are in
the presence of God ; that there is a divine eye inspecting
us, looking upon us : we must put you in mind of this,
that we speak, and you hear in the presence of God : and
under the observation of his eye, his piercing eye is upon
us, he sees with what mind and design the speaker preach-
eth ; he observes with what temper and disposition of
mind every hearer heareth. This we are to our utmost to
make you apprehensive of. And,
80 THE GOSPEL MINISTRY
2. Supposing deviations and wanderings, (to which we
are always too prone,") we must summon you into the divine
presence, so as to let the matter we deal with you about,
be transacted as in that presence : we must deal with you
as upon such a supposition as this. It is an easy thing for
you to put off a man that speaks to you ?— you think you
may boldly and safely slight the words of a poor mortal
man : but we must have you into the presence of God,
and all this affair must be transacted as under his eye.
If you do disregard what a poor mortal man saith to you,
come, let you and I go before the Lord now, here he is
upon the throne ; pray, let him have the hearing of the
controversy between you and us ; give him the hearing of
it, let him see the state of the case, submit the matter be-
tween us to his judgment, whether you ought not to
receive such and such truths, whether you ought not to
comply and yield to the authority of such and such pre-
cepts, and whether you ought not to dread and shun to
the uttermost such and such sins. Pray, let the great
God have the hearing of the business ; we summon you
into his presence, and would not have you regard us in
what we say, but him. And if we should go to particular
instances ; it may be, there are such and such sins that
divers of you have been from time to time admonished of,
and it hath been all in vain ; you would never give us the
hearing; we have spoke (as it were) to the wind. Suppose
a licentious young man have given up himself to walk in
the way of his own heart; and we have reasoned the mat-
ter with such, and debated it with them, whether it were
not safer for them to be under the divine government,
to walk according to divine prescriptions, thati follow the
liurry and impetus of sensual inclinations; telling them this
will be your death, this will be your ruin, this you will rue
for another day ; but they will not hear us. Then we only
say in this case, * Come, and let you and I go before the
Lord ;' and let the matter be reasoned out in his sight, or
in his hearing, and let him judge between you and us, whe-
ther you ought not to hearken, whether it will be fit foryou,
a creature, to oppose the will of your Creator; one that
was raised out of the dust but the other day, to oppose
your appetite and inclination to his authority, to his wis-
dom, to his good, and righteous, and holy will ? Do but
try, and see what courage and confidence you can have,
thus to give the cause to your own will, fancy, and hu-
mour, against his will, wisdom, and authority ; now you
SER. IV.) Deals with Men's Consciences, and why '^ 81
are brought before his throne, and now the matter comes
to be transacted immediately as under his eye, between
you and a poor messenger of his, that he employs in his
work ; and so, though we can only directly do our own
part in this business, as appealing to conscience under
God's eye ; we must likewise put you upon your part, that
is, must'summon you, and draw you in with us, into such an
appeal to God, when we are dealing with your consciences
in their souls' concerns.
Now, by this time, 1 hope you see what this transaction
with the consciences of men, as in the sight of God doth
mean. And if.
2ndly. You would know why it must be thus, why this
transaction should be with the consciences of men in
the sight of God, manifold reasons presently offer them-
selves. As,
1. it is his work that we are employed in, his business
that we go about, when we speak to men to turn and live,
when we would have them repent and believe the gospel ;
when we would have you come back to God, and pay
your homage unto him, it is his work that we are doing
all this time. And why should we not, as much as it is
possible, aim and endeavour, that we may see how his
work is done ? That is, that we bring you under his eye
as much as in us is.
2. We go about this work of his continually in his
name. It is his work, and done in his name ; by his autho-
rity we continue in it, being sent of him. Why should not
what is done in his name, be done under his eye, even of
our own design and choice, as much as is possible, on the
one hand and the other ? For whatsoever we are to do,
we are to do in the Lord's name ; we that speak, are to
speak in the Lord's name ; you that hear, are to hear in
the Lord's name, or hear what is spoken in his name.
And why should it not be a matter of choice with us,
that all be transacted as under his eye and in his sight?
And,
3. He hath equal power over us, and over you ; his power
obtains alike over all ; and v/here we are sure his power is
alike over all, why should we not all endeavour alike to
walk under his eye, and labour to approve ourselves to his
eye, under which all are ? And,
4. He perfectly knows all matters of fact that do belong
to this transaction ; and, therefore, since we are sure he
VOL. vni. G
82 THE GOSPEL MINISTRV
doth, it is better that we consider it, and accordingly,
study to approve ourselves to his inspection; he doth
know all the matter of fact ; he knows my thoughts, and
all your thoughts, throughout this whole transaction, on
such a day, and at such a time as this. And,
5. He is the only competent judge of the matter of
right; whether you or I do right or wrong, in reference to
what is spoken and heard. And lastly,
6. To be sure, he will be the finai judge; it is good
for us to consent and agree to it, that he shall be the
present judge, and that then this transaction be' carried
on designedly under his eye ; he will be the judge at last,
when the secret of all hearts shall be laid open, and there
is no declining his judgment; certainly, therefore, it is
the wisest and best course, as much as possible by consent,
and willingly to bring things under his e3'e, and notice
now; and endeavour to approve all this transaction to the
inspection, the present inspection of that eye, the final
judgment whereof we cannot avert.
And so way is made for somewhat of use, in reference
to this two-fold observation, that we have thus far insisted
on : many things might be said, but for present take
this.
We may see by all this what the case is like, of them that
live long disobedient to the voice of the gospel, under
which they live. See a little and judge of the state of their
case and affairs. They that live statedly under the gospel,
must be supposed to have many applications made to their
consciences, for that is the very business of the gospel, im-
mediately to apply itself to the very consciences of men ;
for you that have lived long under the gospel, (whether
successfully or unsuccessfully,) there have been many
applications made to your consciences, by those that have
been employed in this work about matters of the highest
importance and concern ; you had best consider with what
success and with what effect ; but if it hath been with little,
that is, if hitherto you have disobeyed the voice of that
gospel, under which you have so long lived, it cannot but
have been with very great regret, many turns and recla-
mations of your consciences : if conscience were not a
capable principle of judgment, when it is applied unto,
when appeals are made to it, — it would be the vainest thing
in all the world to talk of commending ourselves to the
consciences of men, in the sight of God, as the apostle
SER. IV.) Deals i^ith Men's Consciences, and whtff 83
here speaks. Wh}' to their consciences ? It were as good
do it to any thing else as conscience, — if conscience be not
a principle susceptible of conviction, when it is applied
unto. Therefore now let it be considered, that conscience
is a judge wherever it hath place and is applied unto; it
doth (as it were) keep its power; and, indeed, it is capable
of sustaining several parts : where there is a judicature,
there is a registry too ; and it is as well capable of record-
ing thitjgs as of judging them. It may be, many have
made it their business to slur and blot the records that are
kept in the court of conscience. But that is a vain thing,
this shall all come into view again. Every time that thou
hast come, with a vain heart, into the presence of God ;
every lime tliou hast offered here the sacrifice of a fool ;
every time thou hast come like such an one, with thine
eyes in the ends of the earth, when they should have been
intent upon the Divine Majesty, to pay thy homage to
him, every time thou hast opposed resolution against con-
viction of conscience, thou wert convinced in thy con-
science, certainly there must be a change, and a refor-
mation ; things must not be with me as they have been ;
it is not a right way I have been, but thou hast resolved I
will not reform, — I will live as I have lived, do as 1 have
done: every time that Christ hath been offered to thee, and
thou host refused him, and he hath liad cause to complain, as
in the prophet, " My people would not hearken to my voice ;
Israel would have none of me." (Psalm Ixxxi. 11.) They
that call themselves mine, profess themselves christians ;
call themselves by my name, would have none of me;
every time thou hast been urged, If thou wilt have life,
thou must have the Son ; " he that hath the Son, hath
life; and he that hath not the Son, hath not life." (John v.
12.) Come, (saith God,) wilt thou have my Son ? Thou
hast not said yea ; thy heart hath not consented ; and that
is all one as if tliou hast said. No; when the thing hath not
been done so often, hast thou been recorded a refuser of
the Son of God ? thy conscience hath been convinced over
and over, I ought to receive the Son of God ; this com-
mand being brought to me from heaven, to believe in his
name; that is, to resign myself to him, and submit myself
to him; but I never did, I never have; this is a most
fearful case, that there ever should be such records in a
man's conscience against him ; to which there have been
continual additions, from Lord's day to Lord's day, through
o 2
84 THE GOSPEL MINISTRY
a long tract of time, and yet my course hath been tlie
same. Notwithstanding all the reclamations of conscience,
there hath been no reformation in my heart, none in my
life ; I am just the same as I was seven or ten years ago ;
so many convictions of conscience yet to be answered, for
they never have been yet. Oh, think of the state of their
affairs that have lived long under the gospel, disobedient
to it. Conscience hath been still applied to, and appealed
to in the sight of God, under his eye and notice ; and yet
there hath been no consent, no compliance given ; " Happy
is he that condemneth not himself in that thing which he
alloweth." (Rom. xiv. 22.) That carries a dreadful inti-
mation. Cursed is he that condemneth himself in that thing
which he alloweth ; that he alloweth. It was a good
thing to have accepted the Son of God, to have turned to
God, and come to an agreement with him in and by his
Son, and to have broken off every evil way, and to have
betaken myself to a strict and regular course of walking
with God, a very good thing! What a cursed thing, a
dismal thing is it then to condemn oneself in the thing
which he alloweth ? J allow all this to be good, and so am
self-condemned for not doing it. "" If our hearts condemn
us, God is greater than our hearts." (1 John iii. 29.) When
a man is condemned in his own heart ; when he hath a
judgment in his conscience about any matter, indefinitely
considered, and his practice runs counter, so as to bring
himself unawares under the judgment of it. " Thou art
inexcusable, O man, whosoever thou art that judgest, for
wherein thou judgest another, thou condemneth thyself."
(Rom. ii. 1.) Which is spoken in reference to what was said
in the foregoing words, " Who, knowing the judgment of
God, that they who commit such things, are worthy of
death, not onl}' do the same, but take pleasure in those
that do them." (Rom. i. last verse.) They know that judg-
ment; it stands as a judgment, and a righteous one in their
view ; they themselves have judged this judgment to be
right. Thou art then inexcusable, O man, that judgest in
what thou judgest; thou hast judged such and such a way
to be evil, and such and such a determination in reference
thereunto to be righteous, and yet by doing that thing, thou
dost run thyself under such a judgment and doom. Ohi
what an inexcusable creature art thou !
SF.H V.) To be adapted to the Cotiscience. ^ 85
SERMON v.*
2 CORINTHIANS, IV 2.
Commendifig ourselves to every man^s conscience.
Our business must be at this time (as you foreknow) the
application of two of those observations tojrether, which
have been gathered from these words, (two doctrines ap-
phed together;) to wit, the second, that the great busi-
ness of the ministry hes in an immediate transaction with
men's consciences ; and the third. That this transaction
with the conscience of men is to be managed in the sight
of God. These two have been opened, and are now to
be applied together ; and there are many things which it
is very obvious to infer from the one or the other of them.
As,
1. That therefore, in carrying on the ministerial work,
such things are mostly to be insisted on, as are most ac-
commodate to conscience, and are apt to take hold of it ;
and about which we may, with the greatest confidence and
clearness, appeal to the consciences of men : when once
it is understood what principle in men we are to apply
ourselves to in the ministerial work, it is then very obvious
to collect what sort of things we are principally to insist
upon in the managing of it. And you see what that prin-
ciple is ; it is not that we are wont to call wit, or fancy, or
honour, or even the speculative understanding, or a dis-
position to religious disputes, about little, and doubtful,
and less necessary matters ; much less is it carnal appetite
and inclination, that is to be concerned, so as to be pleased,
or (at least) not to be displeased, not to be crossed, not to
be vexed, not contended against; and, therefore, the things
we have to say to men, in carrying on of our ministerial
work, they must be quite of another nature from what
would accommodate such principles as these in them.
And you may easily apprehend how instructive this infer-
ence may be to all of you ; and I hope you do apprehend
it, though in the direct aspect of it, it doth only respect
gospel ministers. And you might very well think it strange^
* Preached January 19, 1690.
G 3
86 THE GOSPEL MINISTRY
and very little worth the while, that so many hundreds of
persons should come together, only to hear ministers
preach to one another; but yet, when you do understand
what is fit for us to preach, you will also understand what
is fit for you to hear, and what is necessary for you to
receive, and to expect, and covet to hear most of all, and
before other things ; and so you cannot but see of how
universal concernment, what 1 now infer, must be to us
all ; that is, that you are not to expect from us, (if we will
faithfully pursue that which is our proper work, of applying
ourselves directly and closely to the consciences of men ;)
you are not to expect (1 say) fine and quaint sentences,
elegant and well-formed orations; you are not to expect
curious airy notions, and speculations ; and much less
are you to expect, that we should only prophesy to you
smooth and pleasant things, that we may be sure will
not offend, that will not bear hard upon any man's incli-
nations, how ill or irregular soever they may be ; you cannot
think any thing of this to be our business, when we have
conscience to deal with in this matter, and are to apply
ourselves immediately and directly thither, and in the sight
of God, and under bis eye : nor are you to expect that we
should entertain you much with perplexed disputes about
little and disputable matters; and which, commonly, by
how much the more disputable they are, are so much the
less necessary, God having so mercifully provided, that
those things that sliould be most necessary, should be
always plain, and so should need the least dispute. I
know some have wondered, that when divers have very
much concerned themselves in this juncture of time, both
from the pulpit, and by the press, to propagate disputes
about lesser differences, in matters of religion there should
be so great a silence about these things among us ; and we
must really and freely declare to you, we have no leisure
to mind those lesser things, we are taken up about greater,
and we think we are bound to be taken up about uns[)eak-
ably greater things. I do consider again and again, that say^-
ing ot the apostle, " Study to be quiet, and do your own bu-
siness." (Thess. iv. 11.) And for my part, I think this to be
our business, — to deal with the consciences of men in the
plainest and most important things, such as are most apt to
fasten upon and take hold of conscience, for as to those lesser
things, there is much that is very disputable about them;
some indeed do think those things to be indifferent, which
others think to be unlawful in the worship of God ; yet
sEFw V.) To be adapted to the Conscience. 87
this is plain then, by consent on both sides, that they may
be safely enough let alone, as to what they carry in them-
selves ; and, therefore, we content ourselves to let them
alone. This is plain, they may be well let alone: and
when the apostle doth here speak of this thing, " by mani-
festation of the truth, commending ourselves to every
man's conscience in the sight of God," you see what, and
about what things it was, by what follows : — " If our gos-
pel be hid, it is hid to them that are lost;" why then, by
the manifestation of such truth as is necessary to prevent
men being lost ; that is, as is necessary in itself to their
salvation, that they may not be lost ; it was by such things
by which they sought to commend themselves to the
conscience of every man, in the sight of God. I know,
indeed, tliere is a necessity, commonly alleged by some
for these lesser things ; that is, that though they are not
necessary in themselves, they may become necessary as
being enjoined. It is very true, indeed, if that were
agreed on both sides, that they were indifferent, — we could
readily say so with them; but they themselves very well
know that that is not the state of the case between them
and us ; while on the one side such things are indifferent,
on the other side, it is said, in the worship of God it is
unlawful. And though it be true, indeed, that we are
bound to obey every injunction of man, for the Lord's
sake; yet we are bound to obey none of them against
him ; therefore, that is plain, about things in dispute, the
safest way is to be unconcerned, in matters of which, there
is some doubt. And every good man must concur with
us in this principle, though the particular application of
it to this or that case, the peculiarity and difference of
their own judgment, obligeth them to disagree; but we
shall certainly agree with all good and serious men, that
differ from us about these lesser matters, in insisting
principally and chiefly upon such matters as are necessary
to save souls from being lost ; for it is plain, that good and
serious men do so too. And let those matters alone for
the mo^t part, and have as little mind to concern them-
selves about them, as we liave; and no doubt, but that
when we shall more generally agree to pursue such things
most, as tend to promote and propagate the power of
godliness, and keep it alive, and prevent (as much as in
us is) all from acquiescing and taking up their rest, in
any form whatsoever without it; when we shall all agree
to make it our common business, to press the things that
s 4
88 THE GOSPEL MINISTRY
do belong to living, real substantial godliness; and mutu-
ally to seek one another's common welfare, as we would
do our own : wheu we agree to press and insist on these two
great capital things, upon which hang all tlie Jaw and the
prophets; that is, loving the Lord our God, with all our
hearts, and with all our souls, and with all our might,and with
all our mind, and loving our neighbour as ourselves ; I
doubt not, but as to all these lesser differences, or diflerences
about lesser matters, either we shall come to an agree-
ment about them too, in time ; or our disagreement will
be upon the matter, equal to an agreement; — that is, we
shall disagree without displeasure, without being angry at
one another for our disagreement ; or, because that such
and such will not make our consciences the measure and.
standard of their's, — a poor matter of quarrel, and cer-
tainly a most unrighteous one, that I should be offended
at any man, because he will not make my conscience the
measure of his; and it is upon the matter, all one in this
our present state, whether there be a full and throughout
agreement in every little thing, in judgment or practice;
or, whether we can, very contentedly, bear with one ano-
ther's differences. If we can do so, if we can disagree
with "one another modestly, and without expecting that
another should resign and surrender the judgment of his
conscience to the government of mine : If we can dis-
agree witli an humble sense of our common, yet remaining
ignorance, and how little do all of us know^, and how much
yet needs to be added to our knowledge, even about the
most important things ; truly, disagreement upon such
terms, so placid, so charitable, so calm, so unapt to offend,
and which doth so little offend, will be a good step, — the
next step to a perfect throughout agreement. It may be,
tliat will never be in this world, or while our earthly state
continues. But if our disagreement be thus managed, it
will be less material ; whether it be or no unto our peace,
it can never be necessary unto them that are of a peace-
able temper and disposition of themselves aforehand ; but
they who are not so, that have an unpeaceable temper and
disposition in them, will always find one matter of quarrel
and another; and if such things were once composed and
taken up, would be sure to find out others; but this we
may always reckon upon, that such as will be faithful in
the ministerial work, we must expect to hear from them
such things (as you have heard) that may carry in theni
a recomniendableness to the consciences of men : in which.
SER V.) To be adapted to the Conscietice. 89
when conscience is urged with matter of duty upon them,
it will apprehend a bo)ium : my conscience tells me I shall
be the better for it if I take this course, if 1 walk in such
a way as the great things w'hich concern the substance of
r-eligion direct unto, whereas those lesser matters, when
you come to seek in them for a honum, search into them
for what they have of real good in them ; you think to
grasp at them for somewhat, and you grasp at nothing ;
you go to embrace them, and j'ou embrace only a shadow,
and hug an empty cloud and no more. They are things
which conscience cannot feel to have any real and sub-
stantial goodness in them; — that then is the first thing
hence inferred. Are we, in our ministerial work, to apply
and commend ourselves to the consciences of men, and
even in the sight of God ? We then must deal with them
about such things, that are most apt and accommodate
to this purpose, to take hold of men's consciences.
2. If the w ork of the ministry do lie so much about men's
consciences, we must reckon that the work of the Holy
Ghost (who is to animate this ministry, and make it pros-
perous) must lie first and most immediately about the
consciences of men too ; not that it takes up there, but
it is through conscience that it must touch men's hearts.
"We commend ourselves to every man's conscience in the
sight of God ; but if our gospel be hid, it is hid to them
that are lost, in whom the God of tliis world hath blinded
the minds of them that believe not. But God who com-
manded the light to shine out of darkness, hath shined
into our hearts, to give us the light of the knowledge of
the glory of God, in the face of Jesus Christ." If you view
the series of the discourse, you will find that that speaks
(as well as the matter speaks) itself, that God's way is to
shine into hearts through convinced consciences : and this
ministration, in all the foregoing chapter that the apostle
refers to, is called the manifestation of the Spirit, and by
it we are " changed into the same image from glory to
glory, beholding, as in a glass, the glory of the Lord ; to
wit, as by the Spirit of the Lord." "Therefore," (saith the
apostle) in the following words, " having received this
ministry, we faint not ;" a ministry, managed by the Holy
Ghost. Now, if the immediate first subject of this mi-
nistry hath to do with the consciences of men, then the
consciences of men must be that which the Holy Ghost
must have to do with too ; for the supreme Agent, and
the subordinate, are both to operate upon thp same sub-
90 THE GOSPEL MINISTRY
ject^ — as you now that are writing, your hand and pen
write upon the same paper, and not your hand upon one,
and your pen upon another. It is conscience that is the
seat of conviction, and thither the Holy Ghost, by the
gospel ministry, doth apply itself for this purpose ; '^ When
he is come, he shall convince the world of sin, and of
righteousness, and of judgment." (John xvi. 8.) The Com-
forter, (so we read it,) when he is come, shall do so and so,
but sure we do much misread it when we read it so.
Paracletos is the word, the paraclete, the proper signifi-
cation is the advocate or pleader, a pleader as at law.
The disciples were here overwhelmed with sorrow, to think
what would become of them when their Lord was gone,
of which he had been immediately foretelling them ; " Be-
cause 1 have told you that 1 must be gone from you, sorrow
hath filled your heart;" that is, they did recount with
themselves, since he had told them, in the close of the
foregoing chapter, that they should be witnesses for him,
because they had been with him from the beginning; then,
think they, the whole weight and stress of the christian
cause in this world lies upon our shoulders, and we shall
surely sink under it ; Who are we that we should think
to set up a new religion in the world, — a religion, against
which all sorts, both Jews and Gentiles have so rooted and
natural a prejudice ? What, are we for this ? Why, saith
our Lord Christ, never trouble yourselves, when I go, the
advocate shall come,— that pleader, that mighty pleader;
and he shall make strange work in the world when once he
comes; he shall take up my cause; whereas i have been
traduced and charged as a seducer, and a deceiver, he shall
convince the world of sin, because they believe not in me,
and of my righteousness and the equity of my righteous
cause ; and, thereupon, of the very completing and per-
fection of that righteousness, which is to be had by me,
which depends thereupon; and of judgment, when 1 shall
be known to be enthroned, and to have all government,
and principality, and ])ovver, put under me, or into my
hands, — and so the christian cause shall live, and spread,
and triumph, when I am gone, and so much the more for
my being so, for if I be not gone, that great pleader will
not come, and when he comes, this shall be his great
business, conviction, — he shall fasten such conviction
upon the consciences of men, they shall not be able to
withstand and baffle. Oh, when that mighty Spirit comes
among us, then will no man be able to persist in a carnal
SER. T.) To he adapted to the Conscienee. 91
course and habit of heart and life; but this Spirit will
make them weary of it, they will never be able to endure
the weight and pressure of his convictions, when
through the gospel ministry he comes to fasten and take
hold of consciences, and to implead them upon such an
account. What? Is this Christianity ? Is this like a living
union with the Son of God^ the Lord from heaven? To
live continually like worms of this earth, grovelling in the
dust, always minding and savouring, no higher, and no
greater thing ? But, again,
3. Is the ministerial work to be managed in the very-
sight of God, with the consciences of men? Then (this
having a very ill look upon the kingdom and interest of
the wicked one) it is obvious further to infer, that the
devil's work must lie very much too about the consciences
of n)eu; that is to blind conscience, to cheat consci-
ence, to deceive conscience, to disguise and misrepresent
things to the consciences of men ; so you see it allows,
if our gospel be hid, — if it doth not reach home with con-
victive and energetical light to the very consciences of
men, it is because " the god of this world hath blinded
their minds ;" it doth reach home with such light, except
to them that are lost, in whom the god of this world hath
blinded their minds. If men cannot see what is their
way and duty in very plain and evident things; as that a
man, who was a sinner even by nature, and under wrath,
can never be acceptable to God, but for the sake of a
Redeemer; and never for his sake, if he have not living
union with him, if he be not in him, and so in him as to be
a new creature, — old things being done away, and all
things being become new. If men cannot see truth in so
plain matters as these, that speak themselves to every
man's conscience, it is, because the God of this world
hath blinded their eyes. If the work of the Gospel, and
of the Spirit that breathes in it, be with the consciences of
men, the devil's work must lie there too ; if it be possible
to blind conscience and disguise things to conscience ;
that is, to corrupt men's judgments of things, and to make
them to apprehend things otherwise than they are. And
so it was that he did apply himself to our first parents,
only b}' putting false glosses upon those plain preceptive
and minatory words that should have obliged and awed
conscience. Oh, never think God meaneth such severity
to you, ye shall not die if you eat of this fruit; never
think he intended you should die ; no, this is that will
92 THE G05PEL MINISTRY
make you wise and knowing, far beyond what you are,
you will be as gods, knowing good and evil. His busi-
ness was to put a false gloss and colour upon things, to
deceive their judgments and consciences, and to lead
them into transgression, and this his design is still to
keep men in that state of apostacy into which he had
drawn them from returning to God, only by imposing
upon and cheating their consciences. Notwithstanding
this loose and careless course you hold, never trouble
3'ourselves, all will be w^ell enough, a formal religion will
serve the turn, and be less painful and laborious to you
than that real one, and that living one that is from time
to time so much pressed upon you. It will serve your
turn to go to church, or go to a meeting, and hear a ser-
mon on the Lord's day, and live as you list all the week
long, you never need concern yourselves further. All the
devil's care is to keep conscience from doing its duty
and its proper office, that if it be applied and appealed to
by us, in the ministry of the gospel, you may not attend
it ; it may not be at leisure to hear what we say, that it
may be kept asleep, or diverted some way or other, or
that it may otherwise attend things than according to the
truth.
4. We ma3^ further infer, hence, that since the business
of the ministry is to transact with conscience, from time to
time, in the very sight of God : they that live under such a
ministr}', if conscience ever come to be awakened into ex-
ercise, they must live a very weary life, if thcj' live in a
course of sin and estrangement from God. They that will,
(I say,) under such a ministry, sin on still, and wander
from God, still they will lead a very weary life ; it must
needs be a very uneasy course that such must hold in the
world ; for if conscience be awakened and do attend, they
will be continually hearing things that tend to disturb and
disquiet them, and make them apprehend danger, and see
themselves like to be ruined, and undone, and lost, in the
course that they hold : and therefore, certainly, the case is
very deplorable of such persons, who, under such a minis-
try, do still live in sin, whether they live in a course of
very gross wickedness, or whether they keep in a course of
vain formal religion, and no more. They must be very
uneasy if conscience be awake ; and if conscience be not
awake, it is worse, and their case more deplorable. And
really it is dismal to think of it, that si^uch persons should
bear so much, from day to day, that hath a tendency in it
SER. V.) To be adapted to the Cunscience. 93
lo make them to fear and suspect their present way, and
present state, with so little effect ; for on they go, only be-
cause (though that be uneasy to them) they apprehend to
get that sin subdued and mortified, that hath governed in
them and had the throne, will be more uneasy ; and since
it comes to pass, that, things being brought to this pass,
either sin must be mortified, or conscience must be morti-
fied, they betake themselves to the latter. If they cannot
be patient of it, that sin must die, and undergo mortifica-
tion, then, of consequence, they must betake themselves
to this, that conscience must undergo this dying and mor-
tification ; and so, really, they have a very uneasy task of
it, that they must, for their own peace sake, be continually
fighting against conscience, from one Lord's day to ano-
ther, and endeavouring that it may let them alone in their
old security, in their old carnality, in their old neglect of
God. Here is their business with their consciences. Oh,
conscience, let me live in neglect of Christ, and be quiet!
Let me live fearless of God in this life, and be quiet ! Let
me live a prayerless life, and be quiet! But conscience
cannot very easily submit to let such be quiet, because
there are such courses taken, from time to time, while they
live under such a ministry, whereby we must be applying
ourselves to their consciences, in the sight of God. This
awakens conscience afresh, and then it must be laid asleep
again; so toilsome and uneasy a way of it have some to
perdition; they are fain to fight their way to hell, even
through so many and so great-difficulties. And,
5. We may further infer, that if the gospel ministry is
principally to be taken up in dealing with tlie consciences
of men in the sight of God, it can be no shame to any man
to be in this way conquered and subdued, and brought un-
der to the foot of God in Christ; it can be no shame to
any body to be thus conquered : for to be conquered by
conscience, is, upon the matter, to be conquered by him-
self. You have no reason to be ashamed to be conquered
by yourself; you yield to yourself in the case; you yield
to your own light, that which God hath made your own;
you yield to your convinced judgment; you have no cause
to be ashamed of that. It is a shame for a man to be
cheated, to be imposed upon, to be made to appear a fool,
as every sinner is that goes on in the way of his own heart,
** disobedient, and deceived, serving divers lusts and plea-
sures." Titus iii. 3. But it is no shame for a man to be un-
deceived ; it is no shame for a man to be brought to exer-
94 THE GOSPEL MINISTRY
cise a right judgment, once certified and set aright in him.
This is a glory, to be thus conquered ; you are indeed con-
quered; you alter your course; you cease to be what you
were : but it is brought to that pass, you do but yield to
yourself, yield to your own light, yield to j'our own judg-
ment, and to the power of that conviction you see is no
longer to be withstood. And upon the same account,
6. They that do conquer conscience and gospel-light in
such a sense, have no reason to boast of their victory ; they
have very little reason to brag; they that can sa}^ and tell
their companions, I have heard such and such a sermon,
and it put me into a deadly qualm ; I knew not what to do;
my heart almost failed me, and began to misgive me; and
I began to think within myself, I must alter my course, 1
must become a Christian in good earnest: I had sucii
thoughts as these, and such inclinations, but I have over-
come them ; 1 have conquered conscience; I have got the
victory over them. Alas ! these men have little reason to
boast of this, of having conquered their reason, judgment,
conscience, and light, and made these to give place to
lust and sensual inclinations ; when a man hath been sum-
moned and called into the presence of God, and hath had
so mighty a load laid upon his spirit, as to have such a
thing contested with him in the sight of God, and under
the divine eye, yet he hath conquered it, got the victory;
this, certainly, he hath no cause to boast or brag of. A
dismal victory! a few such victories as these will undo him
quite. If God should let you carry the cause, carry the
victory, from day to day, this victory will end in a total
and endless ruin. Again,
7. We may further infer, that, since this ministerial
work is to be managed with the verN' consciences of men in
the sight of God, it is one of the most weighty solemn
things that a man can possibly go about, to hear a sermon
where he is likely to be dealt with at this rate; that is, ge-
nerally to go to hear a gospel sermon, according to the
true import of the gospel, and the true design of the gospel
ministry, it is one of the av.ffullest solemnest things that a
man can go about in the world ; for he ought to reckon in
this case, I am now going to such a place, and for what ?
Why, it is to hear a sermon, in which I expect my con-
science is to be appealed to all along ; and it is to be ap-
pealed unto in the sight of God; and the minister will sum-
mon me into the presence of God : and if I do not yield, —
but my heart hesitate«, and stands off, — I expect to hear
SER. V.) To be adapted io the Conscience. 95
this from him; Come, let you and I debate this matter in
the sight of God, before the throne of God, and sec if you
know how to baffle conscience, and reject its convictions,
in thesight of God, and while God looks on and audits the
business between you and me, and between you and your
own consciences. It is a great thing to go to hear a ser-
mon upon such terms : many little think what tiicy do,
when they run to a sermon as they would to a play, or to
such a meeting as they would to a bear-baiting : but if they
would but consider what the gospel ministry is, and wherein
it lies, in a transaction with men's consciences, and that
transaction to be managed in the sight of God, they would
find it an awful thing to go to hear a sermon upon these
terms.
2d Use. i\nd, therefore, now for a conclusion to be
added to these inferences, as somewhal of further use,
pray let this put you, in the next place, upon reflection,
upon considering; you have lived long under the gospel,
under the ministry of it; the very business whereof was to
transact with your consciences in the sight of God. Pray
do but inquire,
1. Have you been wont to engage your consciences in
this ti'ansaction ? And,
2. Have you been wont to do it as in the sight of God,
yea or nay? for hitherto you have been called, to this you
have been called ; your consciences have been applied and
appealed to : have you heard their voice answering thus;
Why, I am called to a transaction, to my part in a trans-
action I agree readily, my conscience shall be appealed to?
And, further, have you agreed the transaction shall be in
the sight of God, answering thus; " I am willing to be
judged by the impartial supreme Judge, and if 1 cannot
approve myself in his sight, 1 will condemn and abase my-
self in his sight?" 1 pray, hath it been wont to be so with
you in that lonfi tract of time wherein you have sat under
the gospel ? Have you engaged conscience in such a trans-
action as this? And have you done it in the sight of God,
from time to time? If you have not, hence is your not
profiting ; hence is your sitting under the gospel, from year
to year, to no purpose. Conscience hath been spoken to,
and would never answer; you have been careful to keep it
asleep, to keep it undisturbed; you have declined the
divine presence ; you would not come and present your-
selves before the judicature of God ; you have laboured to
stifle all such thoughts as much as in you was ; your case is,
96 THE GOSPEL MIMgTRV
then, as our Saviour represents it with the Jews : " Whereto
shall 1 liken this generation ; they are like children sitting
in the market place, and calling their fellows, and saying,
we have piped unto you, and ye have not danced ; we have
mourned unto you, and ye have not lamented." Matt. xi.
16. Even so it is with this generation. And is it not so
with our generation, too? We speak to the consciences
of men, and they do not echo back; they give no corre-
spondent answer: when we would transact with them, they
are dead, or asleep. And hence, no good is done ; con-
science is not engaged ; it will not advert to the business
in hand ; it minds it not: and thereupon the kingdom of
God doth not suffer violence, (Matt. xi. 12.) as in that
same context; " For until now (sailli our Saviour) the
kingdom of heaven suffereth violence, and the violent take
it by force." But now there is a dead calm, a dead Hat,
and we pipe to men, and they do not dance; we mourn lo
them, and they do not lament; there is no echo, no cor-
respondent voice. This is now (saith he) the case of this
generation. But I might here be a little more particular i.n
my inquiry. And,
1. You know you have been often urged and pressed, as
to a thing wherein the very substance of all religion doth
inchoatively consist and lie, all serious and living religion ;
that is, a solemn surrender of yourselves to God in Christ.
" Yield yourselves to God." Rom. vi, 13. " Present your-
selves to him a living sacrifice." Rom. xii. I. As it is said
of those Christians, " They gave themselves to the Lord."
2 Cor. viii. 5. Hath not this been a thing plain to your
consciences, that j^ou ought to have done so ? And have
none of you lived in the neglect of it to this day? You
could never find a leisure time wherein solemnly to apply
yourselves to God in Christ, and say, Lord, I now come to
surrender to thee thine own ; I have brought thee back a
stray, a wandering creature, myself, my own self: accept
a poor wandering soul, that now desires to give up itself to
thee, and take thee, in Christ, for rnine. A plain thing as
any thing can be to any conscience of man : conscience
hath been frequently applied to in this case, as in the sight
of God, and yet, from year to year, no such thing as this
hath ever been done. Again,
2. To consider how often you have been spoken to about
solemn preparation for such a day's work as this; to come
with prepared hearts, in some measure, at least to design
to come prepared to the holy solemnities of such a day.
SER. V.) To be adapted to the Conscience. 97
God knows how often you have been applied to, and con-
science hath been spoken to in this matter; but with what
effect, you in great part know, that still are wont to rush
upon the sacred solemnities of such a day without con-
sidering — It is for my life, for my soul; it is in order to
eternity, that I am approaching into the presence of God ;
and that it is that God that made me, I have to do wilh;
him I am going to serve, him I am going to seek.
3. How often liath conscience been appealed to about
prajer ? A course of prayer ? Of secret closet prayer, and
family prayer? God knows witli what effect. A dismal
thing, if any of you have suffered a conviction of con-
science about this years ago, and yet still live in the neglect
of this, against conscience, to this very day. And,
4. About the great business of watchfulness, concerning
which we have heasd so much of late. Conscience hath
been thtre applied to, as in the sight of God. Pray consi-
der, are any of us become more watchful for it over our
spirits, and over our way and course? it will be of great
concernment to us, to urge ourselves, faithfully, and im-
partially, with such questions and inquiries as these.
And then, to close all, pray hereupon let us be per-
suaded and prevailed upon more to commune with con-
science, and to commune with it in the sight of God,
seeing we are in the sight of God put upon it. And to
comply with conscience, yield to it, comport with it, and
if (as was said) we cannot find our case to admit of it, that
our consciences sliould justify us before God, let our coji-
sciences condemn us before God, let them judge us before
God. If we judge ourselves, we shall not be judged of the
Lord : we shall then have tlie matter thus taken up between
him and us; otherwise, we still remain liable to his severe
and uncontroulable judgment. And to urge this, pray do
but weigh these few things.
1. That conscience, often baflied, will grow stupid. It
is the way to stupify conscience to baffle it often : if you
get an habit of that, of running counter to light, and of
imposing upon conscience, and bearing it down, it will
become so tamely passive, that it will lay no restraint upon
you, — you may do what you will ; conscience will say no
more, but let you take your course.
2. If you do so, the Spirit of God will retire too, and
withdraw, and not assist conscience, which (as we are
told) it doth in a way of rcfiex operation; but it doth as
much (no doubt) in a way of direct operation, too: it
VOL. viu. n
V6 THE GOSPEL MINISTRY
works with conscience ; and then conscience ceaseth, v/hen
there is a cessation of all such exercise with conscience ;
the Spirit can no more converse with us, than with that
which is dead ; when that thing is dead, quite dead, mor-
tified into a total utter death, wherewith the Spirit of God
should converse with us, then it retires, and is gone, in
displeasure, as being grieved, vexed, and quenched. Oh,
what a dreadful thing is that! It is a terrible thing when
the Spirit is retired and gone, merely upon ihat resistance
that he hath met with in our consciences. His business
was to co-operate with them, to work with them, and by
them. And we have made it our business to stupify con-
science, to stifle and suppress it : and if the Spirit be gone
thereupon in displeasure, this is a fearful thing. And con-
sider,
3. That if, through the mercy of God, conscience should
ever yet awake, and the Spirit return, by how much the
longer it hath been stifled, so much the more terrible it will
roar upon you, when it doth return. And if you be saved
at length, you will be" saved as by fire," as I may allude to
those words of the apostle. But,
4. If it never awake in this world, by how much the
more industriously it hath been kept asleep in you, and by
how much the less it hath done the part of an instructor
and director, so much the more it will do the work of a
tormentor hereafter, an everlasting tormentor. And this is
a most dismal thing, for an intelligent immortal spirit to
come down into perdition, into the place of torment, with
open eyes, and to , be asked there, " How camest thou
hither?" and to be forced to answer, " It was by running
all my time against my light; it was by contending against
my conscience, and the grace of the Spirit of God, to the
very last; so I made my way to perdition." Then that
conscience that could never be heard before, will be heard
then, and will be felt; the worm that dies not, gnawing
eternally, even eternally upon the soul, amidst that fire
and those flames that shall never be quenched. But, in
the last place,
5. Consider, too, the sweet peace and tranquillity that
must ensue upon complying with conscience all along ; fol-
lowing its light, obeying its convictions, keeping up a
correspondence betwixt your judgments and consciences,
and the temper of your spirits, and the course of your
walking. This is an heaven upon earth. If our hearts
condemn us nor, then have we confidence towards God.
SER. VI.) To be adapted to the Conscience. 99
Upon these terms we may look in upon our soulsj, nnd be-
hold all quiet : I have seen my way, and walked in it, as t le
grace of God hath kept me. " This is my rejoicing, the tes-
timony of a good conscience, that in simplicity and godly
sincerity; not by fleshly wisdom, but by the grace of God,
I have had my conversation in the world ;" which is heaven
on this side heaven. How pleasant Sabbaths would you
keep on these terms, when, looking back upon the last
week, you have tlie testimony of your conscience; I have
laboured lo my uttermost to exercise a good conscience
towards God and towards men, according lo the light that
I have received from his word, and by that gospel ministry
under which I am: With how much peace shall a man
upon one Lord's day look back upon his course through the
foregoing week, since the former Lord's day r I'his would
make Sabbaths pleasant days to you, upon the review of
that sweet commerce you have had with him in former
times, and in e3:pectation of being thus led on, from Sab-
bath to Sabbath, to the everlasting Sabballi, at length,
ihat remains for the people of God.
SERMON VI*
2 Corinthians, iv. 2.
Commending ourselves to every man's conscience in the sigJU
of God.
We have considered the words according to what, in
themselves, they do import, and it remains now only to
consider them (as we also proposed to do) in the reference
to which they bear to the foregoing verse. '' Therefore, as
we have received this ministry, we faint not, but have
renounced the hidden things of dishonesty, commending
ourselves." And so it appears very plain that this course
which the servants of God have held, in managing their
ministerial work, to apply themselves directl)^ therein to
the consciences of men, hath been one of their great pre-
servations against fainting in their work ; so that they have
* Preached February 22, 1600.
H 2
100 THE GOSPEL MINISTRY
pursued it with so much the more vigour and resolution
upon this account, that herein they have made it their bu-
siness to recommend themselves in the very siglit oF God
to the consciences of men. And so we have this observa-
tion, as hath been already told you.
4th Doctrine. That the faithful ministers of the gospel,
from their applying in their work to the very consciences
of men, have very great encouragement to go on in it
without fainting. And hence it will be requisite only,
1. To shew, briefly, what this fainting means. And
then,
2. To shew you how great an encouragement against it
this is; to wit, their applying themselves all along directly
to the very consciences of men, even in the sight of God.
1. What this not fainting meaneth. Fainting (as was
told you) is two-fold, as is obvious to all, either bodily,
or mental ; and it is manifest, this is mental fainting that
is here disclaimed and disavowed, such as we find men-
tioned in Hebrews xii. 3. " Lest ye be weary and faint
in your minds." Our minds do not faint in our work,
while we are enabled to recommend ourselves in it to
every man's conscience in the sight of God; and that
fainting of the mind is again two-l'old, it signifies either
sloth or laziness, or else despondency and dejection of
spirit : the word rendered fainting, hath this double im-
port in the otlier places of scripture, where we find the
same word used : " Our Lord spake a parable to such a
purpose, to leach us to pray always, and not to faint."
Luke xviii. at the beginning. That we neither grow
slothful in it, nor despond upon it, so, be not weary of
well doing, for in due season we shall reap, if we faint
not. Gal. vi. 9. If you do not grow worse, if you do not
suffer yourselves to be seized with a. spirit of sloth, and
if you do not yield to a desponding spirit. Now to be
encouraged in our spirits doth include the opposite of
these ; for by how much the more there is of holy for-
titude ill any man's soul, so much the more there will be
of. lively and active vigour accompanying and going along
with it.
And it is the design of the Apostle in this negative
expression, to conjoin both these, fortitude and diligence,
in opposition to despondency and sloth ; and that there
doth arise a very great spring of such enlivening vigour
and fortitude, from this very reflection, that the faithful
miiiisteis of Christ may have upon the course of their
SER. V].) Grounds of Encouragement therein. 101
procedure in their work, viz., That they have constantly
all along in it, made it their business to recommend
themselves to the consciences of men in the sight of God.
That is the thing. I am now,
2. To make out unto you, (having shewn you what this
not fainting meaneth;) and this encouragement (which,
from our applying ourselves to the consciences of men we
do receive) will appear to be different, or to arise to us in
different ways, according to the different consideration
we may have of the thing itself, this application to con-
science in the sight of God ; that may be considered two
ways, either in the effect or in the design.
In the effect; the immediate effect 1 mean, and that is
the conviction of conscience. The immediate effect of
such application to conscience, is, the conviction of con-
science; and the design thereof, that imports our steady
aimings at this thing, to fasten conviction on men's con-
sciences, as much as is possible to us : ihe former of
these, therefore, speaks the convictiveness of this appli-
cation to conscience, and the latter speaks the sincerity
of it. The former is grounded on, and referred to, the
former words in the text, " commending ourselves to every
man's conscience ;" and the latter refers to the latter words,
" in the sight of God ;" for as the convictiveness of this
application terminates upon conscience itself: so sincerity
herein terminates upon God, or upon the eye of God, who
is the only judge of sincerity ; hereupon these are the two
things that are so very encouraging in this case, — the
convictiveness of this application to conscience, and the
sincerity of it.
1. The convictiveness of it ; that is, a very encouraging,
enlivening, fortifying thing to the heart of a serious mi-
nister, and one who is faithful in his work, and Jhat from
a two-fold account; to wit, as considering such a con-
viction of the consciences of men, (for we are now con-
sidering the effect and the aptitude of this application to
produce and work it ;) I say, considering this conviction of
men's consciences, — 1st. As the direct way to their con-
version. And 2ndly, As that which however gains for the
great God a testimony in their own very souls.
1st. It is a mighty encouraging thing, as it is the direct
way to their conversion. If men be convinced, if the wonis
of the gospel do once take hold of their consciences, this
leads to conversion, it hath a tendency thitherward ; and
though we do not know that we convince the consciences
H 3
102 THE GOSPEL MlNlS'lllT
of men ; we do not certainly know it. but when we are
told; we sometimes are told, some do come to us, and
own their convictions, and declare them to us; yet if" we
do but hope from the very evidence of what we see, that
conscience is taken hold of, that some conviction is im-
pressed on the consciences of them that hear us ; this hope
invigorates, enlivens, animates us, helps somewhat against
fainting in our work. " Having this hope," (saith the Apos-
tle in the close of the foregoing chapter, and referring to the
self-same thing,) "we use great boldness of speech ;" we read
it plainness of speech, boldness it signifies ; having this
hope, we use great parressi/, we use great freedom of
speech; we speak as men that do expect to prevail, as
those that look not to be baffled, nor to be disappointed
in what we are designing in this matter, in our treaties and
transactions with the souls, and especially with the con-
sciences of men. We use great freedom of speech, liav-
ing this hope, saith he: and so, in the following chapter,
knowing the terrors of the Lord, we persuade men ; we
persuade men, and are made manifest to God, and we
trust, also, we are manifest in your consciences. 2 Cor. v.
11. We trust we are, we hope we are, manifest in your
consciences ; and, therefore, we persuade with so much
the more vigour, and so much the more earnestness, as
apprehending, as trusting, and hoping, that you do in your
consciences believe the things to be true, and real, and
important, that we deal with you about: and that this
must needs be a very enlivening thing, and tends much
to animate a serious minister of Christ, and one who is
in good earnest with his work, will appear if you do but
consider tliese two things ; — 1st. What reason a man hath
to hope, that conviction of conscience may end in con-
version. And 2ndly. Consider how encouraging a thing
this hope of conversion must itself be. These two
things are distinctly to be considered, to make out our
present purpose.
1. There is reason to hope, that when conviction hath
taken hold of men's consciences, it may end in conversion ;
and so the hope of this, arising from the very plain evi-
dence of things, that there is some conviction wrought
in the minds and consciences of men, it gives ground to a
farther hope, to an higher hope ; if they become convinced
more may become of it. if our blessed Lord Jesus Christ
hath by this nieans made way into their consciences, it is to
be hoped he will find a way into their liearts ; and sure the
SER. vi.) (j rounds u/ K/ic Jiuuire/neul t/iereiit. 103
hope of converting souls is not altogether witliout ground,
if we ma}' hope that there are convictions wrought in
the mind and conscience, and that upon these several
accounts, to wit,
(1.) This is the only way by which, ordinarily and accord-
ing to tlie constitution of liuman nature, the hearts of men
are accessible. They are accessible but this way, that is,
tiirough their convinced consciences : — they are not other-
wise accessible, than as liglit is let into their consciences,
by which they may discern the truth, the greatness, the
importance, the necessity of the things themselves tljat
we deal with them about. And,
(2.) This is the gaining of a soul in part, the convincing
of his conscience, the design is an entire conquest of the
wliole soul ; this is a work that consists of parts, and is
to be done by parts ; and when the conscience is w^on, here
is p;irt of this work done, and there is so much the less
behind; there is less to do than if men's consciences
were not in the least apprehensive as yet what they
were to believe, or what they were to do in order to
their being saved.
(3.) The very leading part, the introductive part of the
work is done, wiien this is done; when conscience is con-
vinced about tlie great things proposed to men in the
gospel ; so that they say, I do in my conscience apprehend
this to be reasonable, just, and necessary, which 1 am
required to do by the same gospel; when this (I say) is
done, the leading introductive part of the work is done.
As in going about to take a rebel-garrison, there is a
mighty tiling done if a port be gained, and especially if
the noblest port belonging to such a garrison be taken.
And it is the Apostle's similitude afterwards in this Epistle,
2 Cor. X. 4, 5. " For the weapons of our warfare are not
carnal, but mighty through God, to the pulling down of
strong holds, and the subjecting every thought and ima-
gination to the obedience of Christ." The conscience or
practical judgment is subjected, so that we have an end
of men's counter-risings; they have nothing in their judg-
ment to oppose, their imaginations they are gained, their
notions, their thoughts, their apprehensions are certified
and set right in these points. This is now a great thing,
for it is the leading tiling, and the introductive thing, in
order to the work of conversion. The judgment, which,
(I say) in reference to matters of practice, is conscience;
that is the leading faculty, and when once that is gained,
and a conquest is obtained over that, it is as if, in the
H 4
104 THi: CiOSl'EL MIMSTKY
taking (as was said) of a rebel garrison, the counter-scarp
is won, or the great port-roydl is won, which is a great
thing. And,
(4.) Not only when conscience is convinced is the soul
so far won, gained, subdued, and brought under; but it is
also turned against the rest that hold out, as if in the
taking of some principal fortress; besides that the oppo-
sition from what part is gained ceaseth, suppose a battery
be placed there against the rest that stands out ; and this
is the case, when conscience is once brought under convic-
tion by the power and evidence of the great things of the
gospel ; here is a battery placed against an obstinate will,
against perverse inclinations,againstunruly,tumu]tuous affec-
tions and passions ; so that now the man is made to batter
himself if conscience be once convinced ; but if there be an
inclination in the sinner still to persist, and go on in his way
of sin, he dotli it at his own peril, and even at his own
peril from himself, for a convinced conscience will
infer this, that he must be continually battering himself,
and galling himseif,and shooting arrows and darts against
himself.
Aiiu when the matter is once brought to this, there is
some hope in the case that the sinner will turn, is like to
turn, for there is not only so much of his stren.gth gone
for persevering in a sinful course, but it is turned and
bent against him. Christ hath now got a party within
. him, and the colours of our great Lord and Redeemer are
displayed in the fort-royal, he is then demanding entrance
into the soul. Let the everlasting gates of the soul fly
open, that the King of Glory may enter in ; the kingdom
of God is nigh, just at the door, even at the very door,
when conscience is convinced about the great things of
the gospel, the very port is taken, and the ensigns of our
glorious Lord displayed there, so that it must require a
great deal of obstinacy against iiim ; now that the kingdom
of God and the kingdom of Christ are so very near at the
door, and the voiceof the summons sounds at the gate, Sin-
ner, surrender now to th}' rightfvi! Lord, yield or perish. If
this be said to him, and he is convinced already, I have
no other way but to yield or die, and there is hope of
safety in yielding; this carries a great appearance that
conversion is towards, the matter is drawing to a blessed
issue with such a poor soul. And,
(5.) When conscience is thus gained and won upon by so
immediate direct application to it in the management
of this work, the way is now open for the intromitting
SER. VI.) GroKiuh of Encouragcinoit thereiu. 105
and setting in whatsoever considerations besides may be of
any use towards ihe bringing of" tlie soul to a surrender and
compliance with the Lord Jtsus; that closure with him
wherein the work of conversion doth most formally consist
and lie; a turning to the Lord, as the expression is in the
close of the foregoing chapter. If conscience be con-
vinced, then is here way made for terrible considerations
to be let in upon the soul. And if conscience be con-
vinced, here is way made for most comfortable considera-
tions to be let in upon the soul too; the way is open to
reach and apply both these great principles of fear and of
hope, which are mighty engines, by which the souls of men
are turned this way or that : here are all the tremendous
considerations that can be thought of, for which wa}' is
open, if conscience be convinced, I am a sinner, a guilty
creature, I lie obnoxious to Divine justice and revenge
every moment; indignation and wrath, tribulation and an-
guish, they are my portion; nothing else is due to me.
And then, at the same time, if conscience be convinced of
the truth of the gospel, here is an open way made for all
consolatory considerations that might move the principle
of hope; Christ is represented as ready to receive a return-
ing soul. The sinner must be supposed to believe, in his
own conscience, that it is most certainly true, Christ will
not reject a poor soul that throws itself at his feet, as ready
to perish : *' Him that cometh to me 1 will in no wise cast
out." In my conscience, must the sinner say, I believe
this is true: he would never have come down into this
world, and become man, and have died on a cross, to save
sinners, if he would throw away a soul that returns to him,
and casts itself upon him: I believe, in my conscience, this
is true, that as I am lost if I come not to a closure with the
Son of God in believing, so 1 cannot but be safe if 1 do.
Again,
(6.) There is reason for this hope that such convictions
may end in conversion, because that very ministry that is
thus directed to conscience, that is levelled at conscience,
and hath done it with such effect already, is the ministra-
tion of the Holy Ghost, the ministration of the Spirit and
life, as it is largely discoursed in the foregoing chapter
throughout, and which makes the apostle say," having this
ministry, as we have received mercy, we faint not."
This ministry; what ministry? Not a dead letter, but an
animated ministry; that is, (as it were,) the very vehicle
of life and spirit ; therefore, we faint not ; therefore, we go
106 THE GOSPEL MINISTRY
on with all the vigour which a lively hope can give us in
our work; as if lie should have said. Why should we not
hope to prevtiii, when we apply ourselves to the spirits of
men, of creatures that can understand, that can use
thought f .Our business doth not lie with slocks, and
stones, and brutes; but we apply ourselves to the very con-
sciences of men, the very spirits of men ; and we do it un-
der the conduct of the Divine Spirit, whose ministration it
is that is put into our hands; wh}' tlien should we not hope
to prevail r Why should we not iiope, that tiicy that come
unconverted, should go away converted, at least if we can
prevail upon them so lar as that they are once brought to
admit of conviction ? And yet,
(7.) There is further reasc;n for this hope, from what hath
been done already in the same way, and by the same agency.
We have read of thousands that have fallen under the
power of this ministry ; thousands at once, as jn that,
Acts ii. 37, who have been pierced to the very iieart, and
cried out; " Men and brethren, what shall we do r" Heart
doth comprehend and take in conscience there ; the govern-
ing faculty, together with the governed, as is usual in
scripture, to take heart in that latitude. A serious faithful
servant of Christ in this work hath reason to argue thus;
Quicquid fieri pot uit potest. Ihat which hath been done,
and by the same agency, that method which hath suc-
ceeded to so happy purposes before, the like may be done
again in the same way, by the same agency, and in the same
method, why should not we expect, why should not we
hope for it ? especially if we add,
(8.) Lastly, that this ministry, in connection with the
same power and presence, is promised to be continued to
the end of the world : " Go and teach all nations ;" I ap-
point you to go and make my claim to all the creation ;
for all power is given me, both in heaven and earth ; and
go you and teach all nations; disciple them, proselyte
them to me; gather in the world, lay my claim for me, and
in my name, to all the world, and tell men every where
what I am, the Redeemer, and what I have, by my blood,
the price of that redemption, purchased, even an absolute
dominion and power over all the world ; I died, and was
buried, and rose again, that I might become Lord both of
living and dead. All power hereby is consigned and made
over to me, and by virtue of that power, i commission
you : go forth every where, and challenge the world, upon
that account, to submit to me, their rightful Lord. And
8ER. VI,) Grounds of Encouragement therein. 107
herein lies being converted, when the hearts of men are
brought seriously to do so, to recognize the Redeemer's
right^ and to make an absolute surrender and resignation
ot their souls to hiin, and to God through him. Now
this ministry, and thus attended, is promised to continue
to the end of the world : " Go and teach all nations, bap-
tizing them in the name of the Father, and of the Son, and
of the Holy Ghost; and lo! 1 am with you always^ even to
the end of the world." We know very well those particu-
lar persons were to shut up their time with that age, and
yet this work was always to go on till the end of time, and
through all ages: and why should not we expect, who
come with the same authority and commission, but that
when we do, in the business of this ministry, apply our-
selves directly to the consciences of men in the sight of
God, there should still be some success, even as long as
this world lasts, and as long as this ministry lasts, why
should we not always hope? But then,
2. Supposing there be ground for such an hope, that our
applying ourselves to the consciences of men, so as to con-
vince them, may end in conversion, how doth it appear this
hope is encouraging ? If there be reason for this hope, is
there any reason to be assigned why this hope should give
courage, vigour, and liveliness, to those that are employed
in this work .'' The evidencing that there is, will rest upon
two things; 1st. that the faithful ministers of Christ do
very seriously desire the conversion of souls; and, 2dly,
that the hopefulness of what a man desires cannot but be a
very enlivening thing to the spirit of any man. Let these
two be put together, and it evidenceth our present pur-
pose; that is, that the serious ministers of the gospel do
desire the conversion of souls, and that the hopefulness of
any thing that a man desires, must needs be very reviving
and consolator3' to him.
1. The former of these doth sufficiently speak itself; and
I doubt not, in all your consciences, you never knew any
minister of Christ, whom you had any reason to look upon
as serious in his work, but you could not but apprehend
him very much to desire the conversion of souls : for,
(1.) It is the very end of their office. How can it be but
we must desire to reach the end for which our very office
itself is appointed, and for which we were put into it?
(2.) The desire of the conversion of souls, it is nothing else
but spiritualized humanity; that is, supposing we do be-
lieve a future state, or (as the apostle expresseth it in the
108 THE GOSl'KL MINISTRY
next chapter) do in any measure understand the terrors of
the Lord, the terrors of the judgment day, which is there
referred to; " We must all appear before the judgment
seat of Christ; knowing therefore the terrors of the Lord,
we persuade men. And herein we are manifest unto God,
and we trust, also in your consciences." You must suppose
if we should understand and know any thing of the terrors
of the Lord, and of a juflgment da}^, that we must desire the
conversion of souls : you will not look upon as so inhumane
creatures, that we should have a prospect before our eyes
of so dreadful a destruction as unconverted souls will cer-
tainly fall into, and not desire their escape, not desire they
may fly " from the wrath to come ;" effectually so to fly as
to escape that wrath. And again,
(3.) it is a required conformit}' to our blessed Lord, in
whose name we come to you, whom we find to have been u
mighty lover of souls. Did not his descent into this world
testify it? Was not his death upon the cross the most sig-
nificant ? And is not the remembrance of it a standing testi-
mony hereof? And how can we bear his name, and sustain
to be called the ministers of Christ, and not mightily desire
the conversion of souls? And,
2. If we do, then the hope of it cannot but be a very en-
livening and encouraging thing. The hopefulness of what
a man desires, and hath his heart set upon, carries the most
invigorating power with it that any thing can be supposed
to do. For,
(L)lt is very plain, despair of any design or undertaking,
damps all endeavours. INo man can rationally endeavour
that whereof he hath no hope. It sinks a man's spirit to be
engaged in a work in which, from time to time, he can
hope to do nothing, as common experience and the reason
of things do speak. And,
(2.) On the other hand, it is very plain, that hope is the
great engine which keeps the world in motion, and at work
every where : it is the spring of all action all the world over,
and of every kind whatsover; the intelligent world, I mean.
No man propounds an end to himself, but the liope of effect-
ing it is the very thing that sets him and keeps him on work
through the whole course of that endeavour that is requi-
site to it. The merchant trades in hope ; yea, and (go to
the very meanest employment) the ploughman ploughs in
hope, and sows in hope, that he may be partaker of his
hope. And sure we are not in our work to deviate from the
common rules that guide all mankind in every undertaking
SER. VI.) Groii lids of Encouragement therein. J09
whatsoever, and that doth influence them throughout that
undertaking. Why are not we (think you) to plough in hope,
and sow in liope, that we may he partakers of our hopei'
Then, these two things heing evident, that it is in the eyes
of serious ministers of Christ a desirable thing ; and that they
that do seriously desire it, must needs be ver}^ much encou-
raged in their design and endeavour of it, when it doth ap-
pear to them an hopeful thing ; so far as there is hope that
the conviction that is taking hold of the consciences of men,
may end in their conversion. Then this apprehension must
needs contribute a great deal to their not fainting in their
work, who are in good earnest engaged in it. I might add,
(2.) That it is an encouraging thing, an heart-strengthen-
ing tiling, thus to apply ourselves to the very consciences of
men in the pursuit of this work, that however it will be as
to the former thing, yet we are sure to gain, in men's con-
sciences, a testimony for the great God. If conscience be
but convinced, if we can so far recommend ourselves to the
consciences of men, as that they come to be convinced,
this is truth, this is duty, here hes my danger, there lies my
hope. If men are in their consciences convinced of these
things, and yet will go on in their destructive ways in the
paths that lead down to the chambers of death, we have
gained this, however, that, if they will go on, if they will
perish, it will be a testimony for God in their own con-
sciences. And this will be a great thing; for, as it follows
presently after, in tiieith verse of this chapter, " we preach
not ourselves, but Christ Jesus the Lord, and ourselves your
servants for Jesus sake." Not ourselves finally, but only
ourselves your servants for Jesus sake; and therefore his
interest and his concernment must be greatest and highest
in our eye: it is to him, tlierefore, we owe the principal de-
ference and highest honour. And there will be a con-
vincing testimony for him in your very consciences, whe-
ther you turn or not turn. If we can but prevail so far, in
applying to conscience, as to convince it, you will go down
M'lth conviction into the place of torment, and thereby a tes-
timony will be gamed for our glorious Lord, that his over-
tures were all easy^ all reasonable, ail kind, and all indul-
gent : and this is a great thing we shall have gained, though
it be but secunda post naufragium tabula. It is a consola-
tion, though it be a consolation against a sad case, a very
sad case, that any should descend to perdition, from under
the gospel, with convinced consciences.
But no more of this at present.
110 THE GOSPEL MINISTRY
SERMON VII.*
2 Corinthians, iv. 2.
Commenditig ourselves to everij mans conscience m the sight
of God.
We have considered the words, according to what they
import in themselves, and we have it now in hand to
consider them, according to tliat reference which they
bear to those of the foregoing verse. " Therefore, seeing
we have this ministry, as we have received mercy, we faint
not;" whence we have collected, — That the application
which the faithful ministers of Christ do make to the
consciences of men in the sight of God, affords them
very great relief and encouragement to go on with an
unfainting vigour and resolution in their work ; and we
proposed to show that it is so, upon a double account, to
wit, the convictiveness, and the sincerity of it: the con-
victiveness of it towards them, and the sincerity of it
towards God. We have hitherto been shewing you how
encouraging it is upon the former account, in respect of
the convictiveness of the thing; and so it is, encoura-
ging upon a tvv'o-fold more particular account.
1st. As thereby there is very great hope conceived of
conversion. And,
Sdl}'. As hereby a testimony is, however, gained to the
great God and our Lord Jesus Christ in the very con-
sciences of men. The former was fully insisted on ; an d
now 1 go on further, to the second, to wit, Tliat the con-
victiveness of such application tends to gain a testimony
to our great God and Saviour in their very souls. And
this is a very encouraging thing, an heart strengthening
thing, to a serious faithful minister of Christ, that he shall
hereby gain such a testimony in men's consciences for
God and his blessed Son. They will be obliged to ac-
knowledge and own, that the great truths of the gospel,
upon which the principal weight and stress is laid, as to
their salvation, do carry a clear and convictive evidence
with them; and that they are required to believe nothing
to this purpose, which is not most evidently true; but
* Preached March 8, 16U0.
«ER. vii.) The Means of Conversion. Ill
must be forced tc say, — T think, in my very conscience,
these things are so ; tliey are as the}' are represented ;
1 am not imposed upon ; tliere is no t'ramlulency or arti-
fice used to disguise things, or to make them seem other-
wise than they are. And thus it is also with the things
we are to do, and we are warned to avoid, as by no means
to be done; and Hkewise, the constitutions and judgments
we find settled and declared in the gospel concerning them
that do well, and them that do ill, and that are to be the
last measures of the final judgment, are all most unex-
ceptionabl}' equal and righteous ; we have nothing to say
against them, and so, concerning the whole frame and
design of the gospel, that it is wisely adapted to its end ;
that it carries that efficacy with it, when once it takes hold
of conscience, that men must say. Here is a power not to
be withstood ; we cannot resist the power and spirit where-
with such and such things are spoken; things come to
us in the evidence and demonstration of the Spirit and of
power; they must say there is kindness and love beyond
all that could be expected or conceived in the whole frame
and contrivance of it : here is manifestly a design to pluck
souls out of death, to leduce backsliders unto God, to save
lost creatures from perishing; and up(m the whole, there-
fore, here must be a testimony gained to the truth of God
to his authority, to the equity and reasonableness of his
laws and sanctions, to his wonderful wisdom, which he hath
shewn in methodizing things so as the gospel acquaints
us, in order to the recovery and salvation of souls ; and to
his kindness, goodness^ and mercifulness, towards poor
perishing sinners, beyond all that could have entered into
the heart of man to expect. It is plain, that when such
applications are made immediately, directly, and properly
to conscience, such a testimony is gained to the great God
and Saviour in all these respects.
And now it is evident, that this cannot but be an encou-
raging thing to every serious faithful minister of Christ •
for you must consider (as they will do) to whom they do
belong ; they consider whose they are, and whom they are
obliged to serve: and if these two things be eyed and
looked upon together ; to wit, that glorious Lord to whom
they are related, and their most entire devotedness and
fidelity to him : these two things concurring, cannot but
make such encouragement as this arise naturally from the
above-mentioned ground.
1. It is to be considered, that the Lord, to whom they
112 THE GOSPEL MINISTRY
are related, he is infinitely more than all this world ; the
whole creation is but a tittle, a nothing to him, his honour
and glory are more worth than all things. If all this
world, as it was raised up out of nothing, were presently
to be reduced to nothing again, that is, a thing little to be
mattered, in comparison, if we bring it into comparison
with the glory of this great name: which glory will shine
satisfyingly to itself, even to all eternity, whatsoever
should become of this created sphere and universal thing;
consider this in the state of tl)eir case. And then,
consider,
2. That in the temper of their minds, there mu?t be
entire devotedness and fidelity to this great Lord : and so
as the glory of his name is a greater thing in itself than
all things besides, so it must be to them ; because, with
their relation to this great Lord, there is conjunct that most
entire affection and devotedness to him, that whatever be-
comes of all things else, this must always be principal in
their eye, the glory of the great Lord : you find, therefore,
that this is the main design they drive at, and are obliged
to do in all their ministrations ; that is, that there be such
convictions upon the consciences of men, as from whence
a glory may result, " a glorious testimony unto God in
Christ," saith the Apostle, (speaking of his own labours in
the ministry,)" according to my expectation, and my hope,
that in nothing I shall be ashamed, (that my heart should
never sink through shame, nor through fear,) but that,
with all boldness, as always, so now also Christ shall be
magnified in my body, whether it be by life, or by death."
Phil. iii. 17— £0. If one had said to him. What need you
toil and harass yourself in such labours, and to run such
hazards as you do, in a continual course ? What are you
to gain by it? Gain, saith lie, why I shall gain my point./
I shall gain my great design, the only thing 1 am solicitous
for, and the only thing, in comparison, that 1 aim at ; that
is, that Christ may be magnified in my body, whether by
life or by death ; whether I live, or whether 1 die, all is one
to me ; I am content to run through a thousand dcc^ths
for the glory of that name;— that that name may be glo-
rified in my living and dying. Here is a continual glory
arising to that name out of this application to men's con-
sciences, when all men, out of conviction of conscience,
must be forced to own and acknowledge the truth, and
authority, and righteoiisiu'ss, the power, wisdom, and
goodness, which are all comprehended in this great name f
s.];il. vil.) A Te'iiiinuiij/ to Ur,ii. 113
and therefore, it is, that the ministers of Chri.-it are to make
this a measure to themselves, in all their ministrations, to
Hirect ihem to this very end and mark ; that is, the bring-
ing men under such convictions, that a just testimony mav
result to this great name, — the name and honour of theiV
glorious Lord. The Apostle's reasonings do most evi-
dently imply this, whicli you find he useth in that 14th
chapter of his former Epistle to these Corinthians, verse
€4; he is there directing and ordering how they
should order, manage, and methodize their ministrations,
so as that they might be most apt to convince ; that they
should prefer plain instructive words, before strange
tongues, though that might very much amuse, and gain
to them (it may be) a great deal of applause, that such and
such could speak in assemblies so many languages ; but,
(saith the apostle,) when the business of instruction by pro-
phecy, (as the word must there be used, and it is frequently,
when that is attended to,) if there comes in one that is
unlearned, such an one is convinced of all, and judged of
all ; and thus are the secrets of his heart made manifest,
and so, falling down on his face, he will worship God, and
report that God is in you of a truth. This, (saith the apos-
tle,) I must have all your ministrations directed unto; you
must aim at this, to carry things so, that the hitherto
Pagan world, (as they shall have opportunity to observe
and know what things are taught among you,) from the
plain evidence of the things, may be judged and condemned
in their own spirits, and may be brought down on the knee,
to fall and kneel, and confess God is in the midst of this
people ; God is in these ministrations of a truth : you must
order things so, that this end may be effectually obtained,
observably gaining a testimony to God out of the con-
sciences of those you shall have lo do with; and if this be
anyone's end, upon which his heart is set, upon which he
is principally intent^ according as his success is, in order
to this, his great and principal end, so will his encourage-
ment be, and the strength and vigour ol' his spirit in pro-
secuting his work : according as his labour is either more
actually successful, or hopeful", accordingly is his spirit
raised up and kept up within him in his work; and this is
a tiling which carries its own ] ,>';;er right with it, whether
it do tall in with the conversion of souls, or whether it be
severed from it.
(1.) If it fall in with it, it adds the greater weight to it,
for the poising and bearing up a roan's spirit in his work ;
VOL. Yin, 1
114 THE CO»P-EL MINISTRY
for then this testimony ariseth so much the more clearly,
and so much the more fully, when it proceeds at once from
the concurrence of an enlightened mind and convinced
conscience; and also, a renewed changed hei^rt, when it
is the sense of the mind, and of the heart, together. Oh,
how joyful and raised a testimony do convinced and con-
verted ones bear to the truth, and righteousness, and autho-
rity, and wisdom, and power, and grace of God in Christ ?
When hearts are won, with what complacency do they then
celebrate all the glories that have shone forth to them with
efficacy and success, through the gospel dispensation ?
What pleasure do they take to speak highly of his great
name, whose power they have felt, whose light they have
seen, whose grace they have tasted of, in and by this dis-
pensation ? But then,
(2.) If these should be severed, yet so much the greater
thing is a testimony to the great God, and his Christ : that
there is in that case, more to poise and weigh up the spirit
of a faithful servant of Christ, than there can be in the
want of the other, to sink and press it down. These two
things being compared with one another, the glorious
testimony that is borne to this name, and the actual infe-
licity of a soul, which hath refused to be happy, and did
peremptorily choose the way to perdition, that takes bold
of hell, and leads down to the chambers of death ; so much
a greater thing is the former of these, than the latter, that
there is more to buoy up the spirit of a faithful servant of
Christ in his ministerial work, than there can be to press
and sink it down.
And so, upon that former account ; to wit, the convic-
tivenessof such an application to the conscience, doth very
great encouragement arise to those that are faithful in their
work of preaching the gospel, to go on with unfainting
vigour in it, as this convictive application to conscience,
both is the way to the conversion of souls ; and also, as it
tends to gain a testimony to the name of God, and our
Lord Jesus Christ.
But then, as we have to consider to this purpose the con-
victiveness of this application to conscience, so we have to
consider well in the next place,
3. The sincerity of such application to conscience : we
apply and commend ourselves to the consciences of men,
in the very sight of God, under the eye of God ; he sees
oiiraim and design, and our whole transaction, from step
SER. VII.) Rewards its Ministers. 115
to step, from point to point; there is no thoueljt ia our
minds, no word in our mouths to this purpose, but comes
all under his immediate notice and cognizance ; and hence
ariseth our strength and vigour in our work, hence it ia
we iaint not; we serve our Lord Christ, we serve the great
God, to whom we have devoted ourselves under his own
eye. To the sincere, it is a great consolation their sin-
cerity is known; one may serve a man in great sincerity,
and yet never be understood, for he cannot look into the
thoughts, he cannot discern the intention and bent of the
heart: but when every thing lies open (as we know it
doth) to his immediate view, with whom we have to do,
and for whom we are concerned, this is a very encoura-
ging thing to the sincere to know that it is known. It es-
capes not the especial notice of his eye, in whose appro-
bation and complacency we are most of all concerned ;
for hereupon, these two most encouraging things do most
necessarily succeed and follow ; — 1st. That by this, their
sincerity, they are directly and immediately in a good pos-
ture towards God, so as to receive the highest encourage-
ment from him. And, 2dly. They are consequentially, by
most manifest and directconsequence,in a good state towards
men; so as at least, from them not to receive any hurtful
or sinking discouragement : I say, it puts their affairs into
a good posture towards God, from whom they are to have
the highest encouragement ; and it puts them consequen-
tially into so good a posture towards men, as that, from
thence, they shall receive no hurtful, heart-dejecting, or
heart-sinking discouragement. As to God, 1st. As to the
former, the posture and state wherein it puts their affairs
towards God, is, 1st. They are sure of acceptance. And,
2dly. They are sure of reward ; be the success of their
ministration what it will or can be supposed to be, or the
worst that can be supposed.
They shall be accepted with God, and shall not lose
their reward, whatever the issue of their labour be. Some
scriptures do conjoin these together, or give us good
ground upon which to apprehend the certain conjunction
of them, that they are not severed one from another, as
in the nature of the thing we are sure they cannot be. Do
but observe to this purpose that known and famous place,
Isaiah xlix. 5. It is spoken directly and principally of our
great Lord himself; but it is applicable, in a subordinate
sense, most justly unto all that do serve under him. In
the third verse of that chapter, it is said, '^ Thou art mj
I 2
110 THE eOsPEL MIMISTRT
tervant, O Israel, in whom I will be glorified." And
verse 4th. ''I have laboured in vain; I have spent my
strength for nought and in vain." That name of Israel is
put upon him, as sometimes^ elsewhere, the name of Jacob
is, as signifying Christ-mystical, and comprehending all
bis people with him and in him. "Then 1 said, I have
laboured in vain ; yet, surely my judgment is with the
Lord, and my work with my God. And now saith the
Lord, that formed me from the womb to be his servant,
to bring Jacob to him : Though Israel be not gathered,
yet shall I be glorious in the eyes of the Lord, and my
God shall be my strength." I shall not stay to dilate (as
I might with much point) upon this scripture. Again,
look back to the 2nd chapter of this epistle, where our
text lies, and you will see, from the 14th verse onward,
much lo this same purpose. The apostle speaks of the
pleasant savour which the faithful ministers of Christ do
carry with them in their ministrations, or in respect to the
gospel which they dispense, both in reference to them that
are saved, and in reference to them that perish. " Thanks
be to God, (saith he,) which always causeth us to triumph
in Christ, (and tiiey that triumph in Christ are far from
fainting,) and maketh manifest by us, the savour of his
knowledge in every place : for we are to God, a sweet
savour of Christ in them that are saved, and in them that
perish. To the one, we are the savour of death unto
death ; and to the other, we are the savour of life unto
life." It is true that we are so'; a sweet savour of God
in Christ to the one and the other, or in reference to the
one and the other. And where there is a certain accep-
tation, there is a certain reward, which, when our Lord
himself did eye, we are not disallowed to eye, you may be
sure; " for the joy that was set before him, he endured the
cross, despised the shame, and is sat down at the right
hand oi God." Heb. xii. 3. That great and eminent ser-
vant of his, Moses, it is recorded of him, not as a ble-
mish, but to his honour, that he had respect to the recom-
pence of reward. Heb. xi. 7. And the apostle Paul telJs
concerning himself, when he avowed himself to he the
apostle and servant of Jesus Christ, (as in the beginning
of his epistle to Titus,) he adds, "in hope of eternal life,
vphich God, who cannot lie, hath promised ;" as if lie would,
by that answer an inquiry, which (it may be) some, who
had heard of his name, might wonderingly make. What
should be the matter that Paul, that wise man, that
SBR. VII.) Fuiiijies against Fear, 11/*
learned man, that man so strenuous an assertor of Judaism,
and so devoted to the strictest sect of" Pharisaism, should
suffer liimself" to be imposed upon, so as to espouse the
despised Christian name and interest? He, it seems, is
become a minister of the gospel of Christ, a servant of him
that was crucified at Jerusalem not long ago, as a common
malefactor; how comes such an one as Paul to espouse
that interest and profess that name? Why, 1 do it, (saith
he,) " in hopes of eternal life, which God, that cannot lie,
hath promised." Here is enough to keep me from fainting
and sinking in this work, may a faithful minister of
Christ say, notwitiistanding whatsoever of labour and toil
it carries in it; and, notwithstanding whatsoever incon-
venience il may draw after it; it is all in hope of eternal
life, which God, that cannot lie, hath promised. And
they know their Master and Lord that employs them, that
he who will not suffer so mean a thing as a cup of cold
water, to a disciple, in the name of a disciple, to lose its
reward, will never let a devoted life, spent in his service,
and in an endeavour of serving that great design of his,
which his heart doth so appear to be always set upon the
saving of souls, to lose a correspondent reward : therefore,
such sincerity, in applying to the consciences of men
in the sight of God, knows who sees it, whojudgeth of it,
carries in it encouragement enough, directly God-ward,
and Christ-ward, from whom they are encouraged, and
principally concerned to expect and seek it. But,
As to men. 2dly. It carries enough in it by consequence,
to fortify them against every thing of discouragement
from men. What is there from men to discourage ? prin-
cipally two things, reproach and danger. They may be
liable to reproach, but sincerity is a guard against it.
** According to my earnest expectation, and my hope,"
(saith the Apostle,) "that in nothing I shall be ashamed."
Phil. i. 20. And so in the words immediately before the
text, " W'^e have renounced the hidden things of dishonesty
or shame, (as the word may be rendered;) not walking in
craftiness, or handling the word of God deceitfully, but
by manifestation of the truth commending," &c. And, as in
the close of the 2nd chapter of this epistle, " We are not as
many which corrupt the word of God," (aduherate it
caupoinzeing it,) " but as of sincerity, as of God speak we
in Christ." We do nothing we need to be ashamed of, as
long as we do but apply ourselves about such things as
(L'arry their own evidence in them to the consciences of
1 3
118 THE GOSPEL MINIS I HY
men. Our work admits well enough to be done above
board ; we need seek no corner, no darkness, no shadow
of death, wherein to lie hid; we may well go open faced
in all that we do ; we have no other design, but to
convince men, and bring them back from their destructive
ways, and finally, become instruments of their being safe
and happy.
And then for any thing of danger; it is true, they may
be liable thereto, even from them whom they do convince :
convictions do sometimes work that unnatural way, that is,
to enrage, to exasperate ; we read of some who were
pricked to the heart, who cried out thereupon, " Men and
brethren, what shall we do ?" Acts ii. 37. We read of
others cut to the heart by that sermon of the Erst martyr,
Stephen. Acts vii. 54. And they, thereupon, in>mcdi-
ately gnash their teeth ; and their business is to gather up
stones, and stone him to death. This, it is true," may be,
and admit it to be so, the sincere desire of his gloiy for
whom they so expose themselves in their ministration,
approving itself to his very eye, carries enough in it to
fortify them against the most formidable appearances of
this kind. The apostle makes this supposition, even of
running the hazard of a fiery trial ; when he is exhorting
them that speak, " To speak as becomes the oracles of
God." 1 Peter iv. 11. And with this same design, that our
great Lord, for whom we speak, may be glorified, may
have a glorious testimony arising to him. " If any man
speak, let him speak as the oracles of God ; if any man
minister, let him do it as of the ability that God giveth ;
that God in all things may be glorified through Jesus
Christ." And the very next words are, " Beloved, think
it not strange concerning the fiery trial, which is sent to
try you ;'* never be concerned for yourselves, though there
be danger of a fiery trial incurred, if you can but be con-
scious to yourselves of your own sincerity, that you speak
as becomes the oracles of God, with this design, that God
and our Lord Jesus may be glorified." And so doth the
transaction of all this afflair, in the sight of God, carry
with it a great matter of encouragement ; that is, sincerity
puts our affairs directly into the best posture that can be
wished, towards God and Christ ; and leaves them not in
so ill a posture towards men, as that any thing should be
feared from them, or can possibly arise from them, to
cause dejection or despondency of spirit, in any one who
is with such sincerity engaged in this great work.
SKR. VII.) An object of great ^o/iciturle. 119
Use. Therefore, now briilly to apply all: -there are
sundry things, which it is obvious to collect and gather
from all that hath been said to this point, that may be very
useful and instructive to us. As,
1. That such as are sincerely, and with due seriousness,
engaged in the work of the ministry, they cannot but be
solicitous about the issue of their work, how it will suc-
ceed, what will become of it; they do, (it is true,) through
the mercy of God, go on in their work without fainting,
as it is their business to apply themselves to the consciences
of men, in the sight of God ; but yet, with very great
concern ; for what do they apply themselves to the con-
sciences of men about? It is abnut things upon which their
salvation depends, — it is, that they may not be lost. " If our
gospel be hid, it is hid to them that are lost." We consider
them as perishing creatures, if our gospel should be
hid from them ; therefore, we make it our business
to apply ourselves to their consciences, in the sight of
God, that it may not be hid. And hence is our not faint-
ing ; it shews in those that do seriously concern them-
selves, and serve Christ in the work of the ministry : there
is great solicitude about the issue ot" their work, lest
souls should miscarry and be lost under it.
2. We may collect, that the true reason of this solicitude
is the uncertainty of the issue ; they do not know how mat-
ters will succeed with them about whom they are concerned.
It may be life, it may be death; it may be they will be
saved, it may be they will be lost ; some may be the
one, some may be the other. Seeing that they need sup-
port against fainting, it shews that they are solicitous, and
whence their solicitude doth arise, and what is the true
cause of it ; and though it is true indeed, there is support
from the consciousness of their own sincerity, and from the
aptitude of such means as they use, that souls may not be
lost ; yet, all this while, the dubiousness and uncertainty
of the event doth so much deject them, and make them
liable to fainting, that they reckon it a very great mercy
that they do not faint : " therefore, having such a ministry,
as we have received mercy, we faint not." It is the mercy
of God to us that we sink not, nor faint in our work, to
think how little hold is taken upon the consciences of men,
and how apt men are to run counter to the conviction of
their own consciences. It is God's great mercy we do not
faint, and quite give off, and say, we will never speak in
this name more, to be so little heard, regarded, attended
1 4
120 THE GOSPEL MINISTRY
to, and complied with in the design of all that we say.
And again,
3. We may gather hence, that God hath so graciously
ordered the matter, that the very cause of a faithful minis-
ter's solicitude shall yield him the matter of his relief;
that is, his sincerity, his applying himself to the consciences
of men in the sight of God. It is a man's sincerity in this
case, that makes him be concerned, for they that are insin-
cere, will never be concerned ; they care not what becomes
of their hearers, if they can but discourse plausibly an hour
when they must, they are little further concerned. But
then, (I say,) observe the goodness of God, that from the
same tiling, whence their concern comes, their relief
comes; that is, their sincerity; if they were not sincere,
they would not be concerned : but, because they are sin-
cere, thereby they are relieved, they transact all in the
sight of God ; and so, the same thing that gives them trou-
ble, gives them relief.
4. We may further gather hence, that where there is
the least need of relief, there is the least to be had. They
have no need of relief against any solicitude, and heart-
afiecting concern, about the issue and success of their
work, who are not sincere in it; and thereupon they have
not that relief which otherwise would arise in this case.
These things do measure one another: where no relief is
needful, none is had. They need no relief, where there
is no concern ; and they have none, because they are not
sincere. And again,
5. It is plain, that the safety of souls that do attend upon
the gospel dispensation, and the comfort of their ministers,
do very much depend upon the same thing ; that is, the
successfulness of the application to conscience in the sight
of God. ]f conscience be first convinced, and thos con-
victions be complied with, and answered in the inclina-
tion of the heart, and course of the outward practice, such
souls are safe and happy ; and, according to the prospect
and appearance that can be had hereof, those who are en-
gaged in this great design of saving them, are relieved
and comforted so much abundantly the more; their fullest
consolation, and the salvation and happiness of the souls
they are concerned for, meet in the same point. And there-
fore, again,
6. If any do miscarry under the gospel, by which, and
in the ministration whereof, applications are still made to
their consciences in the sight of God, they perish under a
SER. VII.) Should loti^c I he Cutisciauc. 121
double guilt, as having not only been accessiuy to their
own ruin, but to the discouragement, as much as in them
lies, of those in their work, tliat were intent upon saving
them. And this is a double guilt, — guilty of their own
ruin, and guilty of the sorrow and solicitude, and afflicting
care and grief, of them that would Ijave saved them. And
that this consideration doth not weigh nothing, you may
plainly see, in that such use is made of it, as we find else-
where. This apostle urgeth the Cliristians, Philipp. ii. 16.
that they would demean tliemselves, ''as sonsof God without
rebuke in the midst of ii crooked and perverse generation,
among whom they lived, and shined as lights in the
world :" that, as light was, through the word of God in the
gospel, let into their consciences, it might shine through
again in their conversations, that they might hold forth
the word of life ; and why ? upon what design or considera-
tion ? *' That we may be comforted," that we may rejoice,
as not having run in vain, or laboured in vain. Whatso-
ever greater weight there was to be in the consideration of
their own salvation, and eternal well-being, this considera-
tion also was not without its weight ; it cannot be said of it,
that it had no weight. That we may rejoice, too, and re-
joice with you, in i\\e day of Christ, as not having run in
vain, or laboured in vain. But, in the last place,
7. We may further collect, that, if there be a final disap-
pointment as to any, so that (as the expression is after the
text) they come at length to be 'Most ;" and here is the utmost
cause given, that can be given from men, of discourage-
ment and heart-fainting to the ministers of Christ ; vet all
doth proceed from men's baffling their consciences: these
dreadful consequences do result from thence. If men
would but use their consciences, and be true to their con-
sciences ; if they would but receive the truth whereof con-
science is convinced, and comply with the precepts and
rules that conscience dotli discern the equity and necessity
of, all would be well ; we should be comforted, and you
would be saved. But if neitlier of these be, you see whence
all proceeds; it is from baffling of conscience, from either
it's not admitting of conviction, or it's not complying with
conviction that hath been admitted. Therefore, 1 shall
shut up all with this only double word of counsel ; that is,
]. That you labour to keep conscience always awake,
and bring it awake to such attendances upon the dispensa-
tion of the preaching of the gospel ; labour aforehand to
pre-engage conscience; tell your souls beforehand, when
122 THE (JOSPEL MINISTRY
you are to come to such an assembly as this, O my soul,
thou art going to a place where thy conscience is to be dealt
withal, and in the sight of God ! there is a great transaction
to lie between thee and some or other servant of Christ,
and the wliole business is managed under the divine eye;
then say to thy conscience, Awake! awake! be in a pre-
pared posture, in a ready posture: let me not carry con-
science slumbering, conscience dreaming, conscience in a
deep sleep, unto such an ordinance, but labour to have it
awake, in order hereunto : and tiiat it may be so, urge
upon it those former heads. That you may bring wakeful
consciences to these holy assemblies, from time to time,
you are very much concerned to keep them awake all the
week long: if, from day to day, and from morning to night,
you will buy and sell without conscience, and eat and drink
without conscience, and manage your affairs in your fami-
lies without conscience, then it is likely you will come
without conscience, or witli a drowsy slumbering con-
science, on the Lord's day, to the assembly too; you will
find conscience on those days as you use it on other days.
And then,
2. When you are under these holy assemblies, and par-
ticularly under the ministration of the gospel, labour
then to keep conscience in actual exercise, endeavour that
your consciences may go along with all that is said, and
put them on giving their assent, their actual assent : take
it from them, that so you may be (as it were) preaching to
yourselves all the while the minister is preaching to you ;
that conscience may be preaching over and over again ; that
there may be an echo within from conscience, repeating the
very voice of the minister in your own hearts; and if this
were done, if there were such a conscientious attendance
upon this holy ministration, with respect to the eye that
observes you, as well as us, and a design all along driven
to one and the same purpose, to approve ourselves to that
eye, we might hope somewhat would come of our having
the gospel so long continued among us, and of having our
holy assemblies, with so much freedom to resort unto.
But if nothing of this be, but still conscience must be kept
asleep from duty to duty, there is nothing to be said, but
that hereafter it will awake for torment.
SER. vni.) J'hf Gos])cl /ridden to lo--f Sou/s. 123
SERMON VIU.*
2 CORINTHIANS, IV. 3.
But if our gospel be hid, it is Iiid to them that are lod.
Upon what hath been so largely discoursed to you frotn
the immediately foregoing words, 1 know not how to over-
look these, that are so immediately and apparently sub-
joined. Though they have much of terror in then), they
may have much use, and may be useful (even as they are
terrible) to promote and iielp our escape from that most ter-
rible issue of things that they import. The reasonableness
of their connexion with the foregoing words, is obvious to
every eye : " We have renounced the hidden things of dis-
honesty, not walking in craftiness, nor handling tlie word
of God deceitfully, but by manifestation of the truth com-
mending ourselves to every man's conscience in the sight of
God. But if our gospel be hid, it is hid to them that are
lost." The reason of the thing speaks itself. If we do in-
sist upon such matters as do carry in them a convictive
self-recommending evidence to every man's conscience ; if
we do directly and immediately apply ourselves to the very
consciences of men, in all our ministrations; if we endea-
vour to dravif them into the Divine presence, and manage
all our transactions with their very consciences, under God's
immediate eye, and debate matters with their consciences
before the throne of God ; if this be our way of treating
with the souls of men, so as that when they do not hear us,
— will not listen to us, we do arrest them, we do arraign
them; Come, I must have you into the presence of God,
and debate the matter with you, under the eye of him that
made you, and that made me : if this be the course of our
dealing with souls, and they will not hear, and our gospel
remains to them yet an hidden thing, it is all one to them,
as if we had said nothing; if it " be hid, it is hid to them
that are lost." This is the plain series of the discourse in
this context.
And so the import of the words, in themselves, is as plain
* Pleached March 22, 1690—1)1.
124 rriE gospel of chhist
as any other words a man can make use of. This is the
doctrine.
Doctrine. Thej to whom the gospel of Christ is an hid-
den gospel, they are lost souls.
In speaking to this, we are^ Ist^ to open to you the mean-
ing of the gospel's being hid, the thing supposed here ; and,
2diy, to shew what is meant by being lost, the thing as-
serted upon that supposition ; and then to show, 3dly, the
connexion between ihfe one and the other of these, upon
which the use of the whole will ensue.
1. What is meant by the gospel's being hid .^ It may
besaid to be hidden several ways, according to the several
ways wherein it may besaid to be revealed. And there is a
fourfold gradation to be taken notice of in the revealing of
the gospel, or the things contained in the gospel, unto men,
as there is a fourfold principle that is herein to be applied
unto. As,
(1.) There is the principle of external sense, unto which
the gospel is first to be brought. " Faith comes by hear-
ing," (Romans x. 17.) as the apostle tells us. And then,
(2.) There is the principle of understanding and intellect,
unto which that hearing is subservient and introductive :
men are- to hear, tliat they may understand ; and it is a
plague and doom upon them, when they hear and do not
understand. And,
(3.) Tliereis a principle of conscience, which is the mind
and understanding, as it hath to do with practical matters;
(as we have formerly told you ;) being to judge concerning
them, either as things to be done, or as things that have
been done. And so we judge, either by way of prospect,
or retrospect : as you have heard, conscience is the princi-
ple, and as such a principle, it is to be applied unto : so
much we have lately insisted upon to you. And then,
(4.) Another principle is the heart; at which the gospel re-
velation doth finally and terminatively aim. It aims more
immediately at conscience, but ultimately, and finally, at
the very heart, as you see afterwards in iliis very context:
*' in whom the god of this world hath blinded the minds of
them that believe not, lest the light of the glorious
gospel of Christ, who is the image of God, should shine into
them." But how should it shine into them? or what of
them should it shine into i* The sixth verse tells you,
" God, who commanded the light to shine out of darkness.
bhiu. viii.) In tahat reipecls Hidde/t. 125
hath sliined into our hearts to give us the ligiit;" so that
there are these several steps in the revelation of the gospel,
or of the things contained in the gospel, unto men.
1. By tlie external sense, that b}' which that discovery is
to be transmitted to the mind or understanding. And that
it may be excluded, and shut out from thence, the god of
this world is mightily industrious to blind men's minds, that
the gospel may meet with a stop there; not make its en-
trance so far. And then,
2. It is further aimed at to be revealed to men's con-
sciences, that through the mind it may strike conscience,
and fasten convictions upon men there, concerning what
they are to do, or what they are not to do, or what they
have, or what they have not done, or what they are there-
upon to expect God to do, or not to do, against them, or
for them. And then,
3. Filially, the gospel is to be revealed to the very hearts
of men. He that hath made the light to shine out of
darkness, hath shone into our hearts, wherein the design of
the god of this world is defeated and disappointed ; so that
the beams of gospel light do strike through, (notwithstand-
ing all the resistance and opposition he makes in the minds
and consciences of men,) and, at length penetrating to the
heart, hath shone into our hearts, to give us the light of the
knowledge of the glory of God in the face of Jesus Christ.
And, accordingly, these several ways may the gospel be
said to be hid. As,
1. When it is never preached to a people at all; so the
great things that it contains, and unfolds in itself, they re-
main a great and continued secret, as they may have done
long to many a people, and 3'et do to very many. In that
sense, for several foregoing ages, the gospel had been an
unrevealed thing, as we are told by the apostle, Romans
xvi. 25. '^ Now to him that is of power to establish you ac-
cording to my gospel, and the preaching of Jesus Christ,
according to the revelation of the mystery which was kept
secret since the world began, but now is made manifest,
and by the scriptures of the prophets, according to the
commandment of the everlasting God, made known to all
nations for the obedience of faith." That gospel which
had been so long kept secret, it became then revealed,
when the preaching of it was set on foot, even in all the
several nations, by permission, there being no restraint, no
prohibition, to preach it to any nation; no nation being
excluded, but a commission given to preach it to all inde-
126 THE GOSPEL OF CHRIST
finitely ; Unit is, to any, as there should be oj)portunity.
ISow, it is said to be, in that sense, an hidden gospel, the
same thing that we have elsewhere : " The mystery which
hath been liid from ages and generations, but is now made
manifest to the saints ; to wliom God would make known
what is the riches of the glory of this mystery among tlie
Gentiles, (Colossians i. 26) which is Christ in you, (or
among you,) the hope of glory." That is one sense wherein
the gospel is an hidden gospel. Where it is not so much
as preached, nor hath been; where the external dispensa-
tion of it hath never come, there hath been no application
made to men's external sense by it, or concerning it. This
is not the direct intendment of the apostle here; he speaks
to them whom he supposeth to have had the gospel hitherto,
and at this time to have it. We are, in the gospel dispensa-
tion, actually applying ourselves to the consciences of men
in the sight of God, and yet he suppos^eth the gospel to be
hid. It is not hidden, therefore, in that sense ; or its being
so hid, that is here meant.
2. It may be hid when it is (though preached) not under-
stood: and though it be revealed to the external sense, it
is nut revealed to the minds of men : and so, thougli there
be an external light, there still needs an internal one, to
make it, in the useful and designed sense, a revealed gos-
pel. So it often is, that men may sit very long underneath
the dispensation of this gospel, and yet remain very igno-
rant of the true import and meaning, even of the most prin-
cipal and noble part of it, and which it is of the greatest
concern for them to understand. The frame and scheme of
gospel truth and notions, it may have found no place in
tlie minds of many that have long sat under the dispensa-
tion of it. They may have been yet ignorant (as the apos-
tle speaks to those Christian Hebrews) which be the first
principles of the oracles of God, though they had the gos-
pel long vvitii them, whose design it is to acquaint them
with, and instruct them in, these things. They may be
such as the apostle elsewhere speaks of, as are ever learn-
ing, and never come to the knowledge of the truth. And
though they have this gospel among them, — they have this
book in their hands, yet it is a sealed book, and they liave
never concerned themselves to get it unsealed: they read
it, and yet it is sealed; they open it, and yet it is shut;
really shut up. li' one say to them, Understandeth thou
what thou readest ? they do not. They hear the word as
a tale that is told, that passeth through their ears, but en-
SER. vm.) In what reapects Hidden. 127
ters not into their minds; so may things be said to be hid
tliat get not so far ; they pass not the tegument or involu-
crum of a dark mind, a blind mind that admits them not.
The expression is of that import, in reference to a particu-
lar tiling, that our Saviour had been discoursing of to his
disciples often, when he was among them. It is said, that
the saying did not enter into their minds, for it was hid
from tlieni : " They understood not this saying, and it was
hidden from them, that they perceived it not." Luke ix. 45.
The business was what he had foretold them of a2;ain and
again, touching his own approaching sufferings : it met
with obstructed minds; they could not endure to hear with
that ear. There was the same sense latent with them all,
which Peter was more alert and open in owning antl speak-
ing: " Master, favour thyself, these things shall not be
unto thee." They who had so high an expectation of his
temporal reign and kingdom, such a thing as this, though
he had told it them over and over, and told them again, in
this chapter, upon his transfiguration, or a little after, that
such and such things he must suffer, such and such things
should be done to him, it entered not into their minds,
they perceived it not, it passed as water glides over a rock,
that admits it not. And so it is with the greatest and most
important truths of the gospel that can be spoken about,
that can be brought under their notice. Commonly they
do give them the hearing when they come to such assem-
blies : they hear of the lost undone state of sinners, as they
are such, and that there is reconciliation to be had by a
Redeemer; but that Redeemer must and will have the
throne; have their hearts clianged, and their natures re-
newed. God's kingdom must be set up in their souls, and
in its power take place in them ; and sensual lusts and in-
clinations must go down, be subdued, and brought under.
Men hear such things, but they do not enter into their
minds, they will not allow them to sink into their minds;
and so they hear them as if they heard them not. It can-
not be said, they were never told them, that they never
heard them. The first passage towards the heart, the ear,
there the word goes through ; but at the mind, there, with
many it stops. They do not, that is, they will not, bend
their minds and understandings to take in so plain and so
important things. And,
3. The gospel, it may be hid from conscience; so, as
though it do enter into the mind, there it meets with ano-
ther obstruction ; conscience excludes and shuts it out.
128 Tllli GOSPEL OF CllRJST
Many will not allow themselves so much as to understand
auj thing of it; as man}', too, will not allow themselves
so much as to hear it, — keep quiie out of the hearing: but
if it be heard, and if it be vinderstood, yet here, at this
third passage, which it should have to the heart, it meets
with obstruction ; that is, conscience doth not admit of
conviction about it, a conviction of what is to be done, or
what hath been misdone, or unduly omitieil to be done,
and what is due hereu[)on in point of vindication of the
jealous holy God. In this respect, the gospel may still be
an unrevealed gospel; that is, tliat it dotli not get into the
consciences of men, so as to strike them with conviction
about these things, and to make them see and determine,
and pronounce a Judgment within themselves: This and
that, and the other thing, an holy righteous God hath re-
quired me to do, that I might live, is all equal, and righ-
teous, and good. It is so far an unrevealed gospel to them,
that men will not be brought to see this, though it be never
so plain; or again, to see that what I ought to have done,
in order to my being in a reconciled state, and a safe and
happy state, towards God, I have hitherto not done. [
have not exercised repentance towards God ; 1 have not
believed on the Son of God ; I have not come to a cove-
nant closure with God in Christ; one thing or other, from
day to day, hath shifted these important matters off:
though 1 have heard, indeed, such and such things should
be done, yet so much of life-time is worn awa^^ with me,
^nd I could never find the hour, the leisure time, when to
get into a corner, to enter into my closet, and shut myself
up with God, and say, I am now come to thee about the
affairs of my soul ; to make over a soul unto thee, accord-
ing to the tenor of thine own covenant, and there solemnly
to take hold of that covenant, and give up that soul.
" They gave themselves to the Lord, and unto us by the
will of God " 2 Cor. viii. So plain a thing as this is, the
yielding (hrmselves unto God, conscience will not see it,
and be convinced, that thus it ought to be; but days, and
months, and years, are worn out under the gospel, and so
great things as tlicse omitted. Men are continually called
upon to turn, that they may live; but they never find a
time to turn. They will not settle this judgment with a con-
vinced conscience, I must break off this course, or I am
undone; that is, a course of estrangement from God, a
living without God in the world. The gospel is, in this
sense, a hid and unrevealed gospel ; it doth not go so far
SER. viii,) hi what respects Hidden. 189
as to take hold of conscieQce, though conscience is applied
and appealed unto, froni lime to time. And then,
4. It is hid from their hearts, and that is another sense
wherein the gospel may be an unrevealed gospel, as it is
not yet effectually discovered ; or the great things con-
tained in it, are not with a penetrating light pierced into
the heart, which is the thing the gospel dispensation doth
finally aim at. As you have it in this very context, the
thing designed is, that through the ear, and through the
mind, and through the conscience, the heart may be at last
invaded, and the light of the gospel may seat itself there,
in that very centre of the soul, and so there become vital
light, diliusive of power, and influence through the whole
man : and this is yet an heavier case, when conscience is
convinced, and yet the hearts of men are not struck, not
struck through ; the word doth not strike into them, as
our Saviour said to the Jews : " My word hath no place in
you:" you do not give it a place, it cannot find room;
there is a resisting heart, that excludes and shuts it out.
It is in these latter senses that the gospel must be under-
stood to be spoken of as an hidden gospel here, as the mind
understands it not, or as the conscience is not convinced of
it, or as the heart doth not entertain or give reception to it.
You find, in the foregoing chapter, that the case of the
Jews being spoken unto, upon the occasion of that compa-
rison, which the apostle had been making, in the whole of
that chapter, between the Mosaical or Judaical, (2 Cor. iii.)
and the evangelical dispensation, he gives the preference
(as there was cause) to the evangelical dispensation, far
above the Mosaical and Judaical, in this respect, that there
was a clearness which went with the gospel dispensation,
which did not accompany the Mosaical one ; and, like-
wise, that there was a power and efficacy that went with
the gospel, that went not with the law. Towards the latter
end of the foregoing chapter, he discourseth to them, that,
in opposition to the former dispensation, there was a clear-
ness of light in the latter dispensation. Whenever the law
was read among the Jews, it was a veiled thing: he refers
to that which is an usage among them, at this day, when
the law fs read, to liave a veil covering them, as 1 have
seen, (and it is like many of you have seen,) looking into
their synagogues : but the apostle, you see, speaks there of
the veil on the heart; which, as the former doth import
opposition to the clearness and perspicuity of light, that
did shine in the gospel dispensation, this speaks somewhat
VOL. Yin. K
130 THE GOSPEL OF CHRIST
opposite to that efficacy and power upon the hearty which
did accompany that dispensation too ; so as tliat souls
should be transformed and changed by it, into the image
and glory of it. " We all with open face, beholding, as in
a glass ;" so we read it, and we read it with disadvantage,
considering the similitude that he had made use of before:
for the word we read open, signifies unveiled, he having
been, a little while before, speaking of the veil. **" We all,
with unveiled face, (so it should be, to make the matter
clearer, though the sense be the same,) beliold, as in a glass,
the glory of the Lord :" but, for that poor people, they had
a veil not only upon their faces, but a veil upon their hearts,
so as that nothing should enter there. But when it shall
turn to the Lord, the veil shall be taken away : when it
shall, the expression is impersonal ; when there shall be a
turning to the Lord ; when the season of the general turn-
ing of that people to the Lord shall be, the veil shall be
done away. And now we, for the present, with unveiled
face, behold, as in a glass, the glory of the Lord, and are
changed into the same image. And when the gospel is
hid in this sense, it is a very dismal thing; that is, that it
should go through the ear, and through the mind, and
through the conscience, and, after ail this, stop at the very
heart. A veil enwrapping the heart, shuts it up : light
shines, shines round about in the external dispensation,
shines into the mind, things are competently understood;
shines into the conscience, and that is convinced that those
things are true and right which the gospel doth hold forth ;
and my practice, in reference thereunto, hath been wrong,
injurious, altogether inexcusable, and, consequently, un-
safe : and yet the heart holds out ; this last fort yet surren-
ders not, is not taken ; the glory of the gospel is not
revealed there, doth not shine into the heart, so as there
to take in the glory of God in the face of Jesus Christ; as
the 6th verse of this chapter speaks.
You may be sure, if there be a revelation in the last sense,
there is( a revelation in all the foregoing senses. If the gos-
pel be thus revealed in the very heart, then we may be
sure it was in the conscience, it was so in the mind and un-
derstanding, and it hath been so in the external discovery
and dispensation of the gospel to the ear and outward sense.
But if it hath not been revealed in the first of these senses,
it is in none of the rest. If you speak by way of affirma-
tion, the affirmation of the last implies tlie affirmation of
all the former; if you speak by way of negation, the nega-
SER. viii.) /w what respects Hidden. 131
tioii of the first implies the negation of all the conse-
quents.
But as was told you at first, on this occasion^ that it is
not the hiddenness of the gospel, in the first sense, as hav-
ing never been heard and preached, that is intended
here; but in the latter sense it is chiefly meant; that is,
if persons who hear this gospel, never understanding it; or,
understand it, but are never convinced of it; or are con-
vinced of it, and their hearts are never altered, never
effectually changed by it, — then is the gospel an hidden
gospel to them in the sense here meant.
And so the hiddenness of the gospel, in the intended
sense, may be two-fold ; or may be considered under two
distinct notions, either as sinful, or as penal,
1. As sinful. And in the first sense, (which I have told
you is not meant,) ordinarily, tlie gospel cannot be said to
be hid in a sinful sense. Tliose that live in the remotest
parts and quarters of the world, it is not their sin ihat they
have not the gospel, wliile there was no means or oppor-
tunities of their ever having it ; nor will it be charged upon
them, where there was a simple impossibility of coming
by that knowledge, which the gospel contains, or is the
means of; it will never be imputed as their sin, that they
had it not. As it is said in reference to the law, (and in-
deed, by the law there is meant the whole revelation of
the mind and will of God ;) ^' They that sin without the
law, shall be judged without the law ; and so, they that
have sinned without the gospel, siiall be judged without
the gospel; they that have sinned with the law, shall be
judged by the law; and they that have sinned against the
gospel, shall be judged by the gospel." Law is there taken
in that sense, for that revelation of the mind of God, which
is superadded to natural light ; " They that have sinned
without this, shall be judged without this; and they that
have sinned under it or against it, shall be judged by it."
There will be no excuse to them from punishment, if they
have violated and resisted that law and light which they
had; if they go about to exxuse themselves, any of them
that way, 1 had not an express written law ; when you
sinned without law, you shall suffer without law. It will
be but a like case with that of the soldiers' excuse to the
commander, Pericles, the Athenian General, when he
charged him with a fault, and asked him how he came to
K 2
132 THE GOSPEL" OF CiUilST
do it, invitus feci, invUus ergo panas dabis. " I did it unwil-
lingly," and you shall, thereioie, suffer un^viiiintrly.
But [he great iniquity is, or then is the gospel hid in a
sinful sense, when luen have it among them, or may have
it, and will not hear it ; or do hear it, and never understand
it; that is, never apply or set themselves to understand it;
or receive no conviction from it, or receive no suitable
impression cm their hearts from it. Tlius, all the while,
is the gospel hid to them by their own iniquity, that they
do voluntarily make resisting efforts against it, as every
thing of sin must have somewhat of voluntariam in it; it
supposeth, that otherwise, a brute agent might be as capa-
ble of sin as a rational one, and that cannot be. But here
lies the iniquity, that men might understand, and they
will not; might consider and be convinced, and tiiey will
not; and there is a natural faculty that should turn them,
even in their very hearts, but there is a sinful disinclination,
and they will not turn : for it is the will that is not turned ;
" You will not come to me that you might have life." And
so, when the gospel is hid^ it is hid, not because men
cannot see, but because they will not; they do (as it were)
pretend the veil ; stretch forth the veil before their eyes,
or bind it close over their own eyes, hoodwink themselves
that they will not see.
As the case is stated by the apostle; " Alienated from the
life of God, tiirough the ignorance that is in them ; and
because of tlie blindness of their hearts, through the igno-
rance tliat is in them."' Ephes. iv. 18. But what kind of
ignorance is that? See how it is paraphrased, — it is a
blindness of heart, — it is a blindness, because they will
not see, a voluntary affected blindness : and this makes
the hiddenness of the gospel to be so in a sinful sense,
for here is voluntarium in the case ; the same thing that we
find spoken in reference to natural light in the pagan
world ; that is, that there was that which might be known
of God among them, it was manifest in them, for God
had revealed it to them, or among them, as the particle
there used may signify : but they liked not to retain God
in their knowledge. Rom. i. 20—28. As it there follows ;
" That knowledge was ungrateful to them, and an unwel-
come thing to them ; and, therefore, they fence against it,
and exclude it from among them, what they can, as a man,
would keep off fire from his bosom ; such was the light of
SER. viii.) In zihat respects Hidden. 133
God which shone to them ; " Light shiiieth in darkness,
but the darkness will not coinprelieiid it." John iii. 19.
The minds of" men do fortify themselves against this light,
as much as in them is : so in reference to gospel light too,
" This is the condemnation, that light is come into the
world." John iii. 19- Here was supervening light, acces-
sary light, come into the world ; " But men loved dark-
ness, rather than light, because their deeds were evil."
And so the gospel is an hidden thing to them, because they
do exclude it, even to the very uttermost ; stop it where
they can stop it, either by not understanding it, or not
considering it, or by not admitting conviction about it, or
by not obeying from the heart. And then,
2. Being thus far sinfully hidden, it comes also to be
penally hidden by a nemesis, hidden by a just vindicta ; ye
will not understand, then ye siiall not understand ; you
will harden your hearts against light, against grace, and
iigainst the design of the' gospel, and they shall be har-
dened; that is, God doth only say, '^ I will let you have
your own design :" he doth harden, no7i pertirudo Malhi-
imniy scd noii impertiendo gratiam ; as Austin's apt speech
was of old, to that sense; you do make it your business lo
harden your hearts, and fence and fortify them against
the light and grace of the gospel ; and since you will
have it so, so let it be. So long (it may be) a contest hath
been driven on with such souls; but at last, God sees fit
to recede, to retire, to give off; now you have conquered,
enjoy your victory : these are victories, that undo men,
that tend to their ruin. We are never to suppose, that
the doom passeth before the desert, such a doom as that es-
pecially ; " Let them that be filthy, be filthy still ; they that
are unjust, be unjust still." Rev. xxii. " And when 1 would
have purged you, and you would not be purged, your
iniquity shall not be purged from you till you die." Ezekiel.
But when that hath been persisted in long and highly, as
the case was, in reference to the old world, it comes to this
at last, "My spirit shall not always strive with men."
Gen. vi. 3. God did contend long, even by his Spirit,
against the wickedness of an apostate world, till at length,
a delude and flood comes; and a little before that, the
determination goes forth ; '' My Spirit shall no longer strive
with man :" I see men are intent upon perishing, they will
be lost, let them be lost : I have been striving with them so
long, and they will iiave'that course that ends in perishing ;
K 3
134 THE GOSPEL OF CHRIST
my Spirit shall give them obstruction in their way no lon-
ger." And this was the determination, at length, in refer-
ence to that people of the Jews, that peculiar people that
he singled out from the rest of the world ; he bore their
manners long, he contended with them long, while they
always resisted the Holy Ghost; (as Stephen tells them;)
*' As your fathers did^ so do ye." Acts vii. 51. Implying
this to he, with that people, an intailed war upon their
posterity, with the Spirit of God : you do but keep up a
war against the Divine Spirit from age to age, as your fathers
did before you; " They rebelled, and vexed his Holy
Spirit, till he turns and fights against them, and becomes
their enemy." Isaiah Ixiii. 9. But what did things come
to in this contest, between the Spirit of God, and the
fathers of this people, to whom Stephen speaks ? Why, in
reference to them, it comes at last to that terrible doom,
which we have in the 6th chapter of Isaiah, and 10th verse.
All that goes before in that chapter, is nothing else but
a terrible preparation for that awful solemnity, of pro-
nouncing this doom. Here is a glorious appearance of the
great God in the temple, in the very year of King Uzziah's
death, of which you may read in the known story ; " 1
saw" (saith the Prophet) '^ the Lord sitting upon a throne,
high and lifted up, and his train filled the temple; above
it stood the seraphims, each of them had six wings ; with
twain he covered his face, with twain he covered his feet,
and with twain he did fly." One of these seraphims cry-
ing to another, *' Holy, holy, holy, Lord God of Hosts,
the whole earth is full of thy glory." Here is a most mag-
nificent, splendid, and glorious appearance ; And what was
itfor? What was the design of it? The prophet is called
forth, he is astonished at the sight, and cries out, " Woe
is me, I am undone, I am a man of unclean lips, for mine
eyes have seen the King, the Lord of Hosts." Well, he is
fortified, being almost sunk in his spirits upon the terrible
majestic glory of this appearanae. One of the seraphims
flies to him, with a live coal in his hand, lays it on his
mouth, toucheth his lips, tells him his iniquity is purged
away. Well, what is after all this ? Now, saith God, '*Thou
art thus prepared, I have a message for thee to go upon."
And what is that? Why, saith he, " Go and tell this peo-
ple, hear ye indeed, but understand not ; see ye indeed,
but perceive not; make the heart of this people fat, and
their ear heavy, and shut their eyes; lest they see with
SER. viH,) In what respects Hidden. 135
their eyes, and hear with their e;irs, and understand with
their hearts, and be converted and be healed." This is the
design of this glorious appearance, and tliis solemn mes-
sage, after this august manner; a thing, that might even
shake the foundation of heaven and earth, to have the case
represented and in view, as really it was : and you find that
this very thing, this passage in this chapter, it is with the
greatest awfulness imaginable, reiterated again and again
in the New Testament: several times by our Saviour, and
at length by theApostlePaul,when finally testifying at Rome
against that more perverse infidelity of this people, than
ever he met with among Pagans ; as indeed, it was always
observable of them, they were more high, and haughty, and
peremptory, and malicious, in their unbelief. Some, in-
deed, (when the apostle had convened them together at his
dwelling house in Rome,) believed the things that were
spoken, and some believed not. " And when they agreed
not among themselves, they departed." (Acts xxviii. 25,
£6,27.) After the apostle had spoken our word ; and it is this
terrible word repeated and recollected ; '* Well spake the
Holy Ghost, by Isaiah the Prophet, to our fathers; Go
unto this people, and say. Hear ye indeed, but understand
not, and see ye indeed, but perceive not ; for the heart of
this people is waxed gross, and their ears are dull of hearing,
and their eyes have they closed; lest they should see with
their eyes, and understand with their hearts, and they
should be converted, and I should heal them." This the
matter may come to, conversion and healing ; and 1 am
speaking to you, to represent it to you, that it may come to
this, on purpose to prevent (if God will) the other ever
doing so; and if it be considered seriously, and taken to
heart, as the importance of such a case doth require; it will
never come to this sad issue among you. If there be none
of you that do bend your minds, and fortify your consci-
ences, and obdure your own hearts against the truth, and
against the grace, and against the gospel of our Lord,
things will have a better issue with you ; they shall issue
in things " that accompany salvation, though I thus speak."
Heb. vi. 9.
K 4
136 THL GOSFEL BEING HIDDEN
SERMON IX.*
2 CORINTHIANS, IV. 3.
\But if our Gospel be hid, it is hid to them that are lost.
We have shewn (and the matter is in itself" ^plain) how
these words relate to those that go before ; that, in as
much as it is the design of the faithful ministers of Christ,
in the course of their ministry, to commend themselves
to the consciences of men in the sight of God ; and that
the great things that they deal with men about, are there-
fore supposed to be such as do carry in them a self-recom-
mending evidence to men's consciences, as you have heard
they do ; that in this state of the case, things being thus,
if yet the gospel do remain an hidden gospel, those to
whom it is so, must be lost souls ; and that is it, which is-
with us the ground of discourse from these words, to wit.
Doctrine. That the gospel being hid to them, who con-
tinually live under it, is a very sad token of their being
lost ; it was propounded in speaking of this to open to
you.
1. In what sense the gospel may be said, and is here
meant to be hid.
2. To shew what this being lost must mean.
3. What connexion there is between these two, — The
gospel being hid to any, and their being lost. And then
the use will ensue.
The first we have shewed already, what is meant hereby,
the gospel's being hid. We are now next to shew you.
2. What this being lost doth signify. In general, it is
not an external or temporal ruin that is here spoken of,
but a spiritual and eternal one : it is the soul's being lost,
and lost for ever, which is manifestly the thing here
meant; that being lost, which doth certainly ensue upon
blindness of mind, infidelity, and exclusion of the light of
the glorious gospel of Christ, as the following words shew ;
and which, therefore, shews that it must be a spiritually
.eternal ruin that is here meant. But that being the meaning
• Preached, March 20, 1691.
SER. IX.) Hon- Men are lost. 137
in the general, we must know that men may be lost two
ways ; that is either actually, as it is with them who are al-
ready in hell, on whom the internal pit hath already shut
its mouth ; or else as they are liable and tending to such a
ruin. And it must be in this latter sense that they are spo-
ken of as lost here, to whom the gospel is an hidden gospel.
It is spoken for the warning of survivors, and to make such
look about them that do as yet live fruitless lives, and are
unimpressed under the gospel, which in the name of the
eternal God is from time to time preached to them. And
nothing is more ordinary, either in scripture or in common
speech, than to speak of men as lost who are in visible ten-
dency unto destruction, though they are not yet actually
destroyed. Now for this liableness to be lost, or this ten-
dency to destruction that is here manifestly meant, and in
respect whereof those here spoken of may be said to be
lost ; that may again be twofold : that is, either it may lie
such a liableness to destruction as is common to the apos-
tate children of men as such : or else that liableness to de-
struction which is special with some more than others, or
as having somewhat peculiar in it which renders their case
worse than the common case. In the former sense all the
apostate world is spoken of as lost ; all the apostate world
that remains yet unreconciled, unconverted; ^' The Son of
Man came to seek and save that which is lost." Matthew
xviii. II. Every unconverted sinner is in this sense a lost
creature. And so indeed they may be said to be all lost; Luke
xix. 10. the whole apostate world yet continuing in their
apostacy; upon a double account, 1st. In wickedness ; and
2nd. Under wrath.
1st. In wickedness. So all unconverted sinners are lost
creatures, lost in sin; nothing is indeed more ordinary than
to speak of a wicked person (even as he is such) under the
notion of a lost person. Even among pagans themselves,
of a very wicked man, a debauched person, they say he is
perdite tiequam, and that he is a man perdidissimus mori-
bus; a flagitious person is a lost person, and the word that
is commonly used in the Greek in profane authors (as you
have it used again and again in Scripture too, Jsotos and
Asolia) signifies one that is lost, or one that is unsaved, or
cannot be saved. So all the ungodly world is lost in sin and
wickedness; which sin is death began, being in its prevailing
power over them, they, being under the dominion of it, are
dead. '* To be carnally minded is death," that is, to be
138 THE GOSPEL BEING HIDDEN
under the dominion of a carnal mind is death ; he is a dead
man, he is a lost man that is under the dominion of a mind
habitually carnal, not capable of savouring divine things,
the things of the Spirit. Rom. viii. 5, 6. " You hath he
quickened who were dead in trespasses and sins." Eph. ii.
1. who were dead, lost in death. Death hatha present and
actual dominion over all this apostate and unreconciled
world; reigns over it in conjunction with sin. That is not
to be understood barely of iiableness to natural death, that
is a low diminishing sense of that reign of death spoken of
Rom. V. The restitution of that life is meant which was
lost in Adam's transgression, by which not only did men
become not only mortal but sinful : not only mortal as to
their bodies, but sinful (and so under death) as to their
souls ; which Was also the plain meaning of their being all
dead; " The love of Christ constrains us, because we thus
judge, that if Christ died for all, then we were all dead."
2 Cor. V. 14. An universal death stretching its wings
over all this world, and covering it with a deadly shade every
where; and all were alienated from the life of God, destitute
and forsaken of the divine, the vital presence; God departed
and withdrawn and gone, as he is from this apostate world
yet unreconciled : and so are all said to be lost in wicked-
ness, perdite nequam, as the common phrase is.
£dly. All were lost in wrath too, or under wrath ; " The
wrath of God being revealed from heaven against all un-
godliness and unrighteousness of men," Rom. i. 17. who
hold the truth in unrighteousness, as men universally do.
And so, in this double respect, men being generally said to be
lost; lost in sin, and lost under divine wrath; the phrase of
their being lost is so applicable to them as the like phrase
would be to any man in this case, supposing these two
things to concur in the particular case of any man ; 1st.
That he is a person dreadfully diseased, that some mortal
disease is upon him that is likely to be the end of him very
soon; and ^nd. That he is an offending crinunal besides,
that he hath fallen under the sentence of the law that con-
demns him to die. When these things concur in any par-
ticular person's case, that is, he is a most dangerously dis-
eased person, hath a mortal disease upon him, and that he
is under a sentence and doom to die at the same time ; who
would not say the man were lost? It is a great question
whether his disease or the halter will dispatch him soonest.
But he is lost the one way or the other : so it is with the
SER. IX.) How Men ure lost. 139
apostate world; tliey are lost in sin; this is their disease
which carries death in it. "To be carnalJy minded is death •"
these men carry their own death about them wherever
they go: and then they are under a doom besides; that is,
all the impenitent unbelieving world lie under a doom, un-
der a sentence. '^ Tliere is no condemnation to them that
are in Christ Jesus, wiio walk not after the flesh, but after
the Spirit." Rom. viii. 1. What doth this imply, but
that there is condemnation to all the rest, only those are
excepted from condemnation who are in Christ, vvall<in"-
not after the flesh but after the Spirit? all the rest then are
condemned men, dead men, all lost ^. This is one notion
wherein those not actually destroyed, or on whom the infer-
nal pit hath not already shut its mouth, may yet be said to
be lost, as being liable to be lost, and as in a visible mani-
fest tendenc}' to destruction, that being continually im-
pendent and approaching. But then.
Besides this common case wherein men may be thus
said to be lost, there is somewhat special in the case of
some that renders their case far worse than the common
case ; so as that if all may (in the forementioned respects, till
redeeming mercy have taken place in reference to them) be
said to be lost, they much more, as having somewhat in
their case much more dismal, much more frightful than is or
can be in the common case of unreconciled sinners merely
as such. You would think the case to be very dismal of
Sodom and Gomorrah destroyed by vindictive flames that
caught hold of them from heaven : hell rained down upon
them (as it were) out of heaven, fire and brimstone and an
horrible tempest. Yet our Lord tells us of some whose
case was much more dismal than that of Sodom and Gomor-
rah; some that were under his own preaching, under his
own ministry, from day to day he was preaching grace and
life among them in that gospel which was designed the
savour of life unto souls. Many that heard it were sur-
prised and admired, " wondering at the gracious words
that proceeded out of his mouth." Luke iv. And yet even
among these, there were some whose case was worse by far,
and more dreadful than that of Sodom and Gomorrah ; and
it is easy to apprehend in general wherein. I shall not
descend to particulars now, but reserve that to a further
place afterwards in our discourse. It is very evident that
among those that are lost in the sense and intendment that
hath been mentioned ; that is, as being liable to perish, and
and whose destruction is approaching and impending ;
140 THE GOSPKL BEING HIDDEN
among these some are yet, though lost, recoverabJy Jost,
others are irrecoverably, of the coiniiion case of the apostate
world as such; though it be said of them they are all lost,
yet they are recoverably lost; that is, if you consider no
more than the common case as such ; for tiiere are proper
apt means appointed for recovery and salvation which may
probably have their effect upon them, their blessed effect,
to recover and save them. Aiui though there be degrees,
very different degrees of danger, some may be more in
danger, some are less so; yet the case admits of very vast
difference when the gospel first comes among a people, and
when it hath long continued among them.
(1.) When it first comes among them, here are the proper
apt means set on foot for the saving that wiiich was lost :
the Redeemer approacheth them, makes his first trial upon
them: Have you a mind to be saved, have you a mind to
accept of a Saviour, of a Redeemer, to put 3'ourselves un-
der his shelter, and under his government, which you must
,do at the same time? Here are hopeful appearances in these
men's cases It is true the Redeemer comes to them as a
company of lost creatures ; but he comes on purpose to pro-
pose to them the certain means and methods of their being
saved. And you that now have a mind to fall in with the
Redeemer, you may have him; you must then take him to
be yours, and give up yourselves to be his : and if this
agreement on your part be cordial and vital, and you are
in good earnest in it, you are safe in the midst of danger;
yea, though you live in surrounding deaths that do ingulf
and are ready to swallow up, and are sure to swallow up
all that do not so. But consider here,
(S.) That a people among whom the gospel hath long
continued, and it may be with happy success as to many,
many have been gathered in ; but there are also such as yet
stand out: they have heard the words of grace sounding in
their ears often, which have sounded to them like a tale
that is told. All that hath been said to them of the Son of
God's having come down into this world to die a reconcilino-
sacrifice for lost sinners, that he might bring about union
and peace and friendship between the offended Miijesty of
heaven and them, hatli made no more impression on them
than so many breaths of air would do upon a rock. Sure
the case is far worse with these men than the common case
of sinners, as such, can be supposed to be. There may be
even of these yet some whose case is not altogether desperate;
we do not know wliat wonders the power of grace may yet
SER. IX.) How Men are lost. 141
work, but ihcie; may be among those some also that are
lost irrecoverably, upon wiiom an itrcvi.'cable (U^oin is past;
so as tliat repentance is hid on boili sides, both from God's
eye and thehs ; they will never repent, and he will never
repent: they have an heart that am never repent, and God
haih passed his doom that he will never repent. And now as
touching this case, that such a case there is, plain Scrip-
tures put us out of all doubt; sonie thai are never to be for-
given in this world, nor in the world to cone. 1 need not tell
you for what crime. " All sin and blasphemy shall be for-
given to men, excepting that one, the blasphemy against
the Holy Ghost, which shall never be foi'given in this world,
nor in the world to come." Matt. xii. 31. But I say as to
their case, who may be thus said to be irrecoveraby lost,
while they yet are on this side hell, whether it may be
known to others, or even to themselves that they are so
lost, I shall say nothing now ; I have spoken my mind to
that very publicly another way in that book called " The
Redeemer's Tears ;" and may say somewhat more to it in
the use, before 1 pass from this subject. But that there are
some (I say) so irrecoverably lost, while they as yet are
under the gospel is out of all doubt ; whether they can
know it, or others know it, which is less to be supposed,
1 shall say no more now. But concerning them, of whom
this is not to be said of them, that they are irrecove-
rably lost, though their case be much worse than the
common case: yet there may be degrees in it of greater,
and less probability of their yet being wrought upon to
their recovery and salvation. And that we shall come to
and consider by and by, when we speak of the connection
between these two, the gospel's being hid; and their being
lost.
But as to the import and meaning of the phrase here, it
is plain it doth chiefly refer to the latter sort of men, that
is, that are lost in a worse sense than the common case doth
amount to. It is not to be supposed that men's being lost
in the common sense, can be the thing here intended in tliis
scripture, " if our gospel be hid, it is hid to them that are
lost :" why, all are lost! it must therefore be meant in a pe-
culiar sense. It is evident then he doth not speak here of
men's being lost in that sense wherein all are lost by na-
ture ; but he speaks of them that live under the gospel,
and are not yet recovered and saved by it, whether these
may be said to be recoverably, or irrecoverably lost; yea,
or no ; whether it be the one or the other of them, the thing
142 THE GOSPEL BEING HIDDEN
is sad ; and because the determination is so ver}' distinct,
how to bring a determining hne between those that are,
under the gospel, lost irrecoverably, and them that are
lost recoverably ; nnd since we cannot tell among all, those
who belong to tiie one rank, and who belong to the other
rank, and it may be no one person can tell concerning
himself, that he doth most certainly belong to that more
horrid view of such as are lost irrecoverably ; therefore we
shall only take the matter indefinitely concerning those
that are lost, in a worse sense than men in general can be
said to be. And so we pass on in the next place,
3. To shew the connection between these two, the gos-
pel being hid and such men being lost; for I told you, in
the doctrine that the gospel being hid unto such, is a sad
token of their being lost, that I may state this connection
to you ; you may in the general take this for a ground,
that those are to be reckoned the significant tokens that do
belong to the thing they betoken, either as causes or effects
of it; or whatsoever things are connected with one ano-
ther as cause and efi'ect, the one of these doth significantly
betoken the other. Now that connection which there is
between these two, the gospel's being hid, and the soul's
being lost, is a connection of cause and effect. And this
connection may be mutual and interchangeable ; that is,
something of the gospel's being hid may be the cause of
the soul's being lost; and again, the soul's being lost may
be the cause of the gospel's being hid. And so they may
change pl£^ces ; they may be alternate, as it were, in the
matter ; they may be mutual causes and effects to one
another. We shall consider,
1. The connection between these two the former way,
that is, the gospel's being hid being the cause why they
are lost. And if it be hid it must needs endanger their
being lost by a casual contribution that it hath thereunto,
whether we can say they are recoverably lost or irreco-
verably ; the gospel's being hid to them is a cause of it, a
manifest cause of it; if they are at last lost; into
this it most manifestly results, the gospel was hid from
them. If it be always hid they are surely lost ; if it be so
hid that at length the veil be done away, it will appear,
that though they were lost they were not remedilessly lost,
but upon a two-fold account the gospel's being hid must
be the cause of the soul's being lost. 1st. As the gospel's
being hid doth include in it the want of somewhat that's
necessary to salvation ; and, 2ndly, as the gospel's being
SER. IX.) J'Vh^ Men are lost. 143
hid doth include somewhat in it that promotes their de-
struction. These two ways the gospel's being hid is the
cause of their souls' being lost.
1. As it carries in it the want of somewhat that was
necessary to salvation is the gospel hid to them, then they
must want that without which they cannot be saved so long
as the gospel is hid to them. The knowledge and belief of
gospel truths, the acceptance of gospel offers, and subjec-
tiun to gospel commands, are things without which they
cannot be saved. But while the gospel is hid to them
these things must be wanting : they must want the saving
knowledge of gospel truths ; they must want true accep-
tance of gospel grace and offers; they must want entire
and sincere obedience to gospel commands; and without
these tliey will be lost : these they can never attain to
while the gospel remains hid; while it is an hidden gospel
all things contained in it may be represented to them, but
they are all so many parables, they understand nothing of
the meaning of them; all that is said to them is only as a
story told to a man asleep, orbetween sleeping and waking,
and whereof there is no more perfect sense begot in their
minds than there is of any thing that you mutter to the ear
of a man asleep. They cannot believe what they do not
understand, and they cannot accept those offers that de-
pend upon truths which they do not believe; and they can
never yield obedience to those commands which stand in
conjunction with such offers, and their obedience and sub-
jection thereunto must be in equal connection with their
acceptance of those offers. I cannot take Christ to be
my Saviour, but 1 must take him to be my Lord at the
same time ; and he that takes him to be his Lord, doth it
without despair; but with hope that he shall be entertained
by him, and treated by him as a Saviour. But nothing of
this can be where the gospel is hid, and while it remains
still an hidden gospel. So all tliis, while these souls do
yet- continue lost souls, even for this very cause, for this as
the cause, that the gospel being an hidden gospel doth
imply the want of things necessary to salvation. But also,
2. The gospel's being an hidden gospel doth imply also
that which manifestly tends to promote their destruction.
And under that head two things do come to be considered,
indisposition on their part, and provocation on God's part;
and both these growing so much the more, by how much
the longer they continue void of impression under the
gospel.
144 THE GOSPEL BEING HIDDEN
( 1 .) An indisposition on their pai t to all the duty they are
to do^ and to all tlje advant^iges they are to use and enjoy
in order to their salvation ; they grow more and more in-
disposed the longer they live under the gospel as an hidden
gospel, it is necessary, in order to their salvation, that
they should exercise " repentance towards God, and faith
in our Lord Jesus Christ." But they grow more and more
indisposed to these, by liow much the longer they continue
under the gospel as an hidden gospel to them ; and that in
several respects.
1. The great things contained in the gospel that should
influence them hereunto, they grow from time to time less
and less considerable to them : what should have influence
to the turning of a soul through Christ to bring him to ex-
ercise *' repentance towards God, and faith in our Lord
Jesus Christ," grows from time to time less considerable.
These mighty weighty motives are contained in the gos-
pel. Sinner, if thou dost not turn thou diest ! If thou dost
not fall into a closure with the Son of God as thy Redeemer,
Saviour, and Lord, thou art a ruined creature to all eter-
nity. Lo, here is a glorious heaven before thee, that will
be the reward of thy gospel obedience. Here is a place
and state of torment, a fiery gulf, a flaming hell before
thee, and in view too, that must determine thy place, and
the state of thy eternal torment and punishment if thou
turn not, if thou flo not obey the gospel, if thou becomest
not a serious penitent and sincere believer, a faithful duti-
ful subject to God in Christ. Here are the great consi-
derations which the gospel presents men with, to influence
their turning, their renovation and conversion to God
through Christ. Now the longer men continue under the
gospel, while it yet continues an hidden gospel to them,
the less do these considerations signify with them from
day to day ; because the force of them hath been spent
upon them (as it were) heretofore, and now they signify
little, still less and less. Such considerations as these,
though they are the weightiest and most important that
can be imagined, yet they have been blown upon; and,
saith the obdurate sinner, I have learned long ago to make
light of these things ; and, what? do you tell me of these
things now ? These are the greatest things that can be told
them, or mentioned to them. But these things they have
learned long ago to make very little of, so as they can say,
in case you talk of heaven to ine now, pray wjiat doth it
signify more now than it did ten or twenty years ago ? Is
SER. IX.) Why Men are lost. 145
heaven grown a better thing than it was seven or ten years
ago ? and I made light of it then. And is hell grown a
more terrible tiling now than it was seven or ten years ago ?
and I made light of it then ; and, pray, wiiy cannot I as
well do so now r These considerations, which should have
the mightiest power upon the spirits of men, they still sig-
nify less and less, when they continue long under the gos-
pel, while it remains still an hidden gospel to them; for
these are blown upon, and men have taught themselves to
make light of them, and to have them signify little or
nothing to them : — if you cannot speak to me of somewhat
greater than heaven and hell, eternal blessedness and eter-
nal misery, you move not me, for these things I have heard
and made light of long iigo. And,
2. The longer the gospel is hid, the minds of men grow
the blinder, as if there be no ability to face the sun with-
out prejudice ; the longer you face it the more your preju-
dice will be. There is a way of beholding that glorious
light wliich shines in the gospel without prejudice, and
with the greatest advantage, its beams being refracted as
they are allayed by grace; and so it is not an amazing
astonishing glory, but a cheering, reviving heart-exhila-
rating glory, that shines through the glass of the gospel
dispeusation. But if the gospel be so hid from men that
it cannot be thus looked upon, then their minds grow
blinder and blinder. The sun hath put out their eyes, as
the god of this world is said to do in the very next verse.
It is a very dreadful thing to be struck blind with gospel
light ; but that is the case with many, — gospel light strikes
them blind, and their minds grow less and less receptive,
the longer they remain under this gospel without effect,
without receiving the proper impressions of it. The proper
impression of it would contemper the eye to the object,
the visible power to that glory that clothes the object ;
but while nothing of this is done, the longer the light of
the gospel shines, the less perspicuity there is in the eye of
their minds ; it is less perceptive, less capable of taking it
in. And,
3. Conscience is grown weaker ; and so they are more
indisposed to all the duties, and the use of the advantages
that are requisite to their salvation. Conscience, it grows
weaker, and is more debilitated for the doing its proper
office. The context shews us plainly how the state of this
case must be understood ; that is, that in the ministra-
tion of this gospel, they, whose work it is, do apply them-
VOL. VUf. I-
146 THE GOSPEL BEING HIDDEN
selves to the very consciences of men in the sight of God ;
and that truth which they preach carries in it (as you
have heard) a self-recommending evidence to the con-
sciences of men. Hereupon there is a close grappling be-
tween such truth and conscience; for they do apply them-
selves in the sight of God, in preaching such truths to the
consciences of men, that they do, and that they must do ;
truth then is insinuating, and gets within ; as it must be
supposed to do when it is held in unrighteousness. " The
wrath of God is revealed from heaven against all ungod-
liness and unrighteousness of men, (Rom. i. 18,) who hold
the truth in unrighteousness." They that hold the truth in
unrighteousness do hold it ; it is got within them. Then^
I say, there is a close and immediate grapple and tug be-
tween truth let in, truth intermitted, and conscience ; but
they have got the victory. Truth, so far as conscience
receives it in, is engaged against corrupt inclinations,
against vicious appetites, against a carnal heart that is
averse and disaffected to God. Here lies the grapple be-
tween truth in the conscience, and the power of corrupt
inclination in the heart. Well, vicious inclination hath
got the victory ; every such victory makes the next easier;
every former victory makes way for a following one, with
80 much the greater facility; and conscience having been
baffled once by the power of corrupt and carnal inclination
can the more easily be baffled again. As you know, if
there be two combatants engaged with one another in a
very close tug and grapple, he that is conquered and re-
ceives the foil hath spent a great deal of his strength, and
is grown weaker, and so is the more easily thrown again
if there succeed another grapple. So it is in this case,
when men have once brought conscience to yield, when
they have succeeded so far in the design of mortifying
conscience, further conquest is the more easy; for (as it
hath been heretofore told you upon some occasion) when
these two are engaged against one another, carnal incli-
nation in the heart, and light in the mind, or conscience,
they being opposite one to another, and mutually engaged
one against another, the one must die; either conscience
must be mortified, or corrupt inclination must be mortified.
And whereas, the design, intendment, and tendency of
gospel truth is to inforce a mortification of corrupt incli-
nation; but the gospel is hid and doth not prevail in order
thereunto, then the other part is doomed to death. There
can be no consent, no yielding to it, that corrupt inclina-
SE E. X.) Why Men are lost. 147
tion should die : then that of course must be yielded to,
Jet conscience die; if there must be a mortification, let it
be upon conscience, and not upon appetite, not upon cor-
rupt inclination, let that live, and let conscience die. And
so much now is done towards the killing and mortifying of
it; and so it grows weaker and weaker still, by how much
the more the resistance to a gospel yet hid hath been con-
tinued and kept on foot. And so the indisposition grows
more and more, the longer the gospel is hid; and so there
is so much the more likelihood to be a being finally lost.
That such will be finally lost, are in the way, and tending
to it apace, in the concurrence of such things as do now
meet in their case ; as we would say of a vessel in a storm,
and as was said of that wherein the Apostle Paul was, all
hope that they should be saved was taken away ; Acts xxvii.
20. No hope left of being saved. You may suppose such
a concurrence in such a case, that there shall appear very
little hope; here are so violent storms upon the soul that
hath abandoned and surrendered itself, against conscience,
to the government of lust and corrupt inclination.
And here is the Spirit of God gone ; as we shall have
occasion to show more hereafter. And here is the devil let
loose upon a man. '' In whom the god of this world hath
blinded their eyes." Any one that looks upon this endan-
gered vessel would say the ship were lost, it doth not obey
the helm; for so the man doth not whose conscience hath
no power over him, doth not govern him ; she doth not an-
swer the helm ; she falls from the helm; she is lost, would
we say of such a vessel. The storm is violent upon it ; cor-
rupt inclination grows stronger; God is gone, and the
devil hath seized it, and taken possession, and is putting
out the eyes of the poor creature as fast as he can. The
man is visibly lost. We do not know what miracles God
may work ; we know not what he may do, but in all appear-
ance the man is lost.
There are other things to be said concerning the growing
indisposition upon such a soul, as to the things that are
necessary to its being saved ; and many things that will
show the provocation grows on God's part while this indis-
position is growing on man's part. And, take all together,
and it seems a very hopeless case, if it be not altogether
desperate. Truly there is very little hope left in such a
case, that they should be saved at length to whom the gos-
pel doth thus remain hid.
L 2
148 THE GOSPEL BEING HIDDEX
SERMON X *
2 Corinthians, jv. 3.
But if our gospel be hid, it is hid to them that are lost.
I HAVE already opened unto you what is meant by the
gospel being hid, and what is meant by theii' being lost to
whom it is so ; and shewn you in what peculiar sense both
those must be taken, different from what is the common
case of the apostate unconverted world : that both here
must be understood to superadd somewhat to that common
case, wherein men as sinners in the state of apostacy, in
the most general sense have the gospel hid to them, and
are themselves in a lost state.
We have from hence gone on to shew you the connec-
tion between these two, the gospel's being hid and their
being lost ; and you have heard the one of these may be
spoken of as betokening the other, and so they are mani-
festly put together here ; and that these tokens are most
significant when the token and the thing betokened have
the relation of cause and effect one to another; that these
two may be understood to have that mutual and reciprocal
relation to one another.
That is, that the gospel being hid may be the cause that
such are lost to whom it is so hid, and their being lost the
effect; and back again, that their being lost may be the
cause, and the gospel's being hid the effect ; and, accordingly,
with some difference may this context be understood, ac-
cording to that two-fold sense, or reference, that one of
these may have to the other. Take the former reference
or habitude of these to the other, and the sense will run
thus; that is, that since the great things of the gospel,
about which we apply ourselves to the very consciences of
men in the sight of God, are so very plain, and do carry so
clear and convictive light with them, as they do, if yet the
gospel shall remain hid to such as are thus dealt with
from time to time, their minds will grow, in all likelihood,
more and more indisposed to comport with the design of
it; God will grow more and more displeased, his displea-
sure will rise higher and higher; their guilt will grow
* Preached April 12, 1691.
SEK. X.) The Cause of Men being lost. 149
greater and greater, and they will be more visibly in dan-
ger of being finally lost; or, according to the latter refer-
ence, the sense will be thus, that the great things of the
gospel are of such evidence, and of such manifest impor-
tance, that the consciences of men being applied to, and
dealt with from time to time about them, it is hardly con-
ceivable such things can be hid to such persons unless they
be lost. The matter is otherwise unaccountable, why such
things should not take hold of men ; surely they are lost
that such things will not fasten upon them. You know,
according to the former reference, as being hid is the cause,
being lost is the effect; this we have spoken already, and
shewed you that the gospel being hid must be the cause of
their being lost to whom it is so; both as its being hid
doth exclude what is necessary to their salvation, and as
it doth include what contributes to their destruction.
And now we go on to the other reference that the one of
these hath to the other ; that is, as being lost may be the
cause, and the gospel's being hid may be the effect: and it
is exceeding agreeable to the design of this context to under-
stand the matter so. We do, saith he, in this ministry of
our's commend ourselves to the consciences of men in the
sight of God. This is plain ; and this is our constant
course. And what? is it a supposeable thing that our gos-
pel should be hid to them while we do so ? How can it be ?
Jt can be upon no other account but that they are lost; it
must needs argue and suppose them a lost sort of men,
upon whom a gospel, so applying itself to conscience,
doth not fasten, takes no hold.
But then (will you say,) How must being lost be under-
stood ? 1 have told you already how it must be understood
in this place ; you are sure it cannot be that they are even-
tually lost, or already in hell; it cannot be understood so;
and it cannot be understood that they are lost in that sense
that is common to the apostate world, in respect whereof
the Son of Man is said to have come to seek and " save
that which was lost." But there are two things besides that
it may and must mean in this case.
1. That they are sinfully lost ; they are lost in sin ; they
arelost in carnality,and that in a deeper degree than is com-
mon to the rest of the world. There is a greater and more
confirmed dominion of sin in them, in their several facul-
ties and powers, than in the generality of the unconverted
world, as such ; greater, deeper, blacker darkness upon
their minds; the god of this world (as it follows in the next
L 3
160 THE SOSPEL BEING HIDDEN
verse) hath put out their eyes, hath blinded them, so as
they have less light, less eye-sight than before they had,
(so it must be understood,) or tlian men commonly have,
otherwise there were no peculiar reason in the case why
this should be said of them. But we find it said. If it were
to be understood that the god of this world hath no other-
wise blinded them than he hath blinded the unconverted
world, why should it be said that they are lost more than
all others upon that account ? That would argue and be
a reason that all are lost alike, if all were blind alike. But
he hath " blinded the minds of them that believe not;" he
hath been dealing with them all the while they have been
otherwise dealt with by another hand, to be brought to
faith ; he hath been endeavouring to confirm them in their
unbelief, and hath made their minds more blind than ever
they were ; and they are at a remoter distance from be-
lieving than ever, as that fascination by which he hath
possessed their minds, hath more and more taken hold of
them. And it must be understood that they are lost more
in heart-sins ; disaffection to the holy designs of the gospel,
enmity against God and against Christ hath prevailed to a
greater height in them, and so they are lost, lost in sin.
And,
2. They must be understood hereupon to be lost under
deeper guilt and an heavier doom, that is from God, pe-
nally upon them ; so that he hath been even provoked to
" swear against them, in his wrath, that they should not
enter into his rest;" as in that Heb. iii. 11, quoted from the
95th Psalm, that was sworn against them that believed not ;
as it was here in this context said, the minds were blinded
of them that believed not.
But this (you may say) is very severe. And trnl}^ it is
so. But how can we help it ? We cannot by our thought,
this way or that, alter the nature of things. They will lie as
they do; but we may, by a due use of our thoughts, and
according to that light which the Holy Scriptures afford
us, come to understand things more to advantage. And
some things I shall offer to you that may tend partly to
justify and partly to mollify this severity. It is indeed
very severe, that men under the gospel should arrive to
that state, to that pitch, to be so far lost, as that to sup-
pose them now to continue never so long under it, they
shall never be the better for it. Let the plainest things
that can be thought or spoken be said to them, they shall
be always hid to them, because they are lost. A fearful
SER. X.) God justified therein. 151
thing ! But do but consider a little what I shall offer to
you, which may have that double tendency, that I spoke of,
partly to justify this severity, and partly to mollify it. As,
1. Consider this, that those that are thus lost, hereupon
is likely to be still a hidden gospel to them, let them hear
it never so long, they are like to be never the better for it.
I say. Consider, that if any are thus lost, they were not
always so lost. This is a thing that is come upon them,
and which they have drawn upon themselves. It must be
understood with reference to a former day which they have
had, wherein the matter was otherwise, wherein they lay
not under that dreadful stupefaction^ and that heavy doom
which now will come upon them. They had their day;
those had so in that 95th Psalm, who are given us for a
sort of paradigm, they against whom God " sware in his
wrath that they should not enter into his rest." He bare
their manners in the wilderness forty years, as the expres-
sion is, in the 7th of Acts, of dying Stephen. There is
time supposed to have been afforded to such under the
gospel, to whom the matter is come to this. They had their
day ; those that live within the compass of that light
which revelation adds to the common light of natural rea-
son ; they have their more special day, and have always had
so. There is a time, concerning which it is said to sinners,
" To-day, if ye will hear my voice, harden not your hearts."
He limits a certain day, a certain now ; and this is a more
critical now. There is a more peculiar crisis of time with
such as live under the gospel than is with other men that
have not that peculiar light which is afforded to the church
of God in the world. God did, in a sort, connive at the
nations of the earth that went every one in their own way,
as it is said in the 17th of Acts, did overlook them, did not
look upon them with so curious, so narrow, so inquisitive
an eye ; (as it were, speaking of God after the manner of
men ;) " but now (saith the Apostle) he commandeth all
men every where to repent." As that Roman Consul, who,
treating with Antiochus, (who made war upon some allies
of the Roman state,) demanded of him in the name of the
senate and commonwealth of Rome to withdraw his forces
from molesting such a place. Saith the king. What time
do you allow me to think of this, or consider it ? He imme-
diately draws, with a rod he had in his hand, a circle about
the king, and tells him, — Now, before you stir out of this
circle, declare whether you will be a friend to the senate
and people of Rome, or an enemy :— >so doth God circum-
l4
162 THE GOSPEL BEING HIDDEN
scribe men, and set them limits. Now, out of hand, it may
be in reference to some of us here in this assembly ; the
determination may be now, before you stir out of this place.
Declare whether you will be reconciled, or persist in your
enmity and unreconciled state. How many passages of
Scripture do speak to this sense ! " Seek the Lord while he
may be found, and call upon him while he is near; let
the wicked forsake his way, and the unrighteous man his
thoughts, and let him return unto the Lord, and he will
have mercy upon him, and unto our God, for he will abun-
dantly pardon." Isaiah Iv. 3,6. Now or never; now you
have time for it ; it may be, shortly you will have none,
nor any ever after. It is a great thing which you find in
that somewhat parallel text, (Luke xix. 42.) our Saviour
beholds Jerusalem with weeping eyes, in his approach to
it, being then upon the opposite hill, the Mount of Olives,
between which and that whereon Jerusalem stood there
was a valley, in which ran the Brook Kidron ; when he was
on the opposite hill, and on his descent of that, he having
a convenient view of Jerusalem, as it lay before him, he
weeps over it in such words as these, (mingled with tears,)
" Oh ! that thou hadst known, at least, in this thy day, the
things that belong to thy peace! But now they are hid
from thine eyes." Tears intermingle with, and at length
interrupt the words, and cause that apotheosis, so as that
the sentence was not filled vrp. " If thou hadst known, in
this thy day, the things that belong to thy peace." It is
filled up with a more speaking silence, by a silence more
emphatical than words could be, — " If thou hadst known ;"
we are only left to conceive what had been if they had
known the things that belong to their peace in that their
day ; " but now they are hid from thine eyes !" Oh, how
terribly emphatical is that now ! — Now they are hid, a lit-
tle while ago they were not hid ; now they are. The cur-
tain is drawn that creates (for aught we know) an eternal
night; that curtain being drawn between the wretched
soul and that glorious light that did shine upon it : " Now
is the accepted time, now is the day of salvation." 'i Cor.
vi. 1,2. There is such a now, and there is another now ;
wherein this now is over, as in that 2 Cor. vi. 2. referred
to that of the Prophet Isaiah, xlix. 8; supposing then, any
to be thus lost, they were not always so lost ; the case was
in this respect sometimes otherwise with them. And then,
2. Supposing them thus lost, and the gospel thereupon
- thus hid, permanently hid, this must refer to the former
SER. X.) God justified therein. 153
provocation ; with many of them God was not well pleased ;
they who had that day in the wilderness, whose carcases
leli in the wilderness, [four congregations be full of car-
cases, if there be so many walking carcases that fill our
streets from day to day, God is not well pleased; if the gos-
pel be a lifeless gospel, God is not well pleased, he is pro-
■voked. But, further,
3. The causes of that provocation are high and great, so
that we have no reason to think it strange if the effects
that ensue have very dreadful severity in them. Let me
but instance to you, in some concurrences that do make
the cause of such displeasure and provocation. As,
(1.) That when men let themselves thus be lost under the
gospel by their neglect of it, and their non-attendance to
it; they are the greatest things imaginable which they did
neglect, to which they refused their attendance, which they
would not regard. When the gospel did in the first age of-
it begin to shed its light upon the world, (though in that
more wonderful manner the things were not more won-
derful than now,) you hear in that (Acts ii. 11.) that when
that gift of tongues was so amazingly, by miracle, first
conferred, all the people in that vast confluence at Jerusa-
lem, at that time, from so many several countries, each one
heard in his own tongue. — What did he hear ?^ — " The
wonderful things of God." The gospel is not another gos-
pel from what it was then ; it acquaints us with most won-
derful things still. This was the aggravation upon Israel
of old, upon Ephraim ; '* I have written unto them the
great things of my law, and they have accounted them a
strange thing," counted them strange to them. Hos. viii.
12. That might have been more coramodiously ex-
pressed according to the significancy of the word there
used," were counted to the man alien thing," a foreign thing;
a thing that concerned them not, which they had nothing
to do with, which they looked upon as we used to look
upon strangers, men that we never saw or knew before ;
we look upon them wistly ; so they looked upon the won-
derful things of the law of God, and so those do here upon
the wonderful things of the gospel ; whereas they are great
and wonderful, they should command a man's ears, and
engage the attention of his mind to consider and take no-
tice of them ; they look upon them as strange things, as
alien and foreign to them, and which they had nothing to
do with. This is very provoking, when such things are
brought to our notice, as " angels stoop down to look
154 THE GOSPEL BEING HIDDEN
into." The descent of the glorious Son of God into the
world, how did it amaze the glorious angels above! What
is the meaning of this r say they. They look down after
him. — What is the intention of this strange descent? —
What is it for that the heir of heaven should go down into
that lost, forlorn, wretched world ? He that was the
brightness of his Father's glory, and the express image of
his person, is going down to visit that dark region of death.
What means he there ? What would he do there ? Did
they think he went down to die ? Did they think he went
down to be a man? Did they think he went down to offer
himself a sacrifice upon a tree for the redemption and sal-
vation of such ? When so wonderful things as these are
made known ; and about these things (saith the Apostle)
we apply ourselves to the consciences of men in the sight
of God ; we appeal to their consciences about the rights of
the Redeemer, and what duty, and what homage, must be
owed to him from the redeemed. And, if our gospel be
hid you are lost ; if you will not regard such a gospel,
though having in it so great things, you must be lost.
And then,
(2.) These great thiags are set in the gospel dispensation
before men, in the clearest light. They are not represented
darkly and unintelligibly, and in parables ; but the most
important things, and those about which they are most of
all dealt with, are the plainest things, that every one that
runs may read. What? is there so much of mystery in
" repentance towards God, and faith in our Lord Jesus
Christ," and in loving the Lord our God with all our hearts,
and souls, and might, and our neighbour as ourselves ? Is
there so much of mystery in these, that men will not re-
gard the greatest things, and clothed with the clearest
light ? What else doth that mean — We recommend our-
selves to the consciences of men in the sight of God ?
They are such things, as every conscience of man may be
expected to admit conviction about out of hand, without
more ado ; then, sure, if the gospel be hid, it is hid to
them that are lost. It comes from hence that they are a
lost sort of men, otherwise such things could not be hid
from them. And,
(3.) They are things that men are dealt with about in the
highest name ; for, when we come to you, to deal with you
about these things, we do not come upon our own errand ;
we do not come to you in our own name; but the mi-
nisters of this gospel are ministers of Christ, and they come
SER. X.) God justified therein. 155
to you in the name of Christ; iind he hath expressly said ;
" tie that heareth you, heareth me; and he that heareth
me, heareth him that sent me." This same gospel dispen-
sation is the ministry of the Son of God, as the case is
plainly stated before us in that 1st of Hebrews, beginning,
^' God, that spake many other ways in former times, hath
now spoken to us by his Son;" and continues speaking to
us by his Son ; and (as he represents the case in the next
chapter) " How shall we escape if we neglect so great sal-
vation, which began to be spoken by the Lord, and was
confirmed to us by ihem that heard him ; God bearing them
witness ?" And afterwards, in the ]2th chapter and 25th
verse, '*■ See that ye refuse not him that speaketh ; for if
they escaped not who refused him that spake on earth,
much more shall not we escape if we turn away from him
that speaketh from heaven." This is said, when we are
told that our Lord was at the right hand of God on the
throne of the Majesty on high; as in the 3d verse of that
chapter, having given an account of our being under this
ministry of the Son of God ; though we are told, that,
" he, having purged our sins by himself, he sat down on
the right hand of the Majesty on high ;" yet still we are
under his dispensation, and still he is the great Speaker to
us ; so that now, when any suffer themselves to be thus lost
under the gospel, in their own sinful and chosen deceiving
blindness and enmity against it, no wonder if it be deter-
mined that it shall be an hidden gospel to them, and they
lie long enough under the dispensation of it, and be never
the better ; for they have been affronting tlie Majesty of
the Son of God under the dispensation all this time. He
that did seek and command greater attention, and greater
reverence, and greater subjection of spirit, and upon higher
right and title than when there was that terrible appear-
'ance upon Mount Sinai, that shook the earth, and that
seemed as if it would have put the creation into a paroxysm ;
there hath been a greater obligation to the deepest reve-
rence and veneration upon them. And how just is the
provocation when this gospel is neglected, and men lose
themselves under it, for him to say and determine this, —
Well now, as to you it shall always be an hidden gospel !
And again,
(4.) There is this farther in the case, that these great
things in that great name, in that most excellent name,
have been hinted, not once but often ; and often inculcated
and urged over and over again in the authority of the same
156 THK fiOSPEL BEING HIDDEN
name. What a mighty weight doth this add to the same
load of guilt ! and how much matter doth it supply to feed
the indignation, to heighten the provocation, that such
were applied to from time to time, in a continued course,
for many years together. *' The earth, that drinketh in
the rain that cometh oft upon it, and brings forth herbs
meet for him by whom it is dressed, receiveth blessing from
God : if there be; fruit, a blessing comes upon it, and fol-
lows it ; if there be no fruit, nothing but briers and thorns,
then it is followed with a curse, and a dreadful curse, —
" It is nigh unto cursing, and its end is to be burned."
Heb. vi. 7, 8. " He that being often reproved, hardeneth
his neck, shall suddenly be destroyed, and that without
remedy." Prov. xxix. 1. A fearful thing, when the gos-
pel itself shall not be my remedy ! — shall be destroyed with-
out remedy ; no remedy shall remed}' your case. And,
(5.) We must suppose the Spirit to have often been at
work in this time, and while such things were from time
to time inculcated ; so it was with the people of Israel ;
" you do always resist the Holy Ghost." Acts vii. He
was then always striving, more or less, otherwise there
i:ould not always be a resistance. That is doing " despite
to the Spirit of grace." Heb. x. 29. And herein is the
greatest provocation, as I have told you heretofore, there
is a remarkable accent in that expression, '' the Spirit of
grace." Oh, that Spirit of all kindness, and grace, and
sweetness, and benignity ! to despite him, what an high
provocation is this ? When he comes and toucheth any of
your minds, and makes some impression on your hearts,
saith he, secretly and inwardly : " Sinner, wilt thou yet
return ? Hast thou yet no desire after God ? — no inclina-
tion to know a Redeemer, and choose and close with him ?
Now to spite a Spirit of grace, when he speaks to you
so kindly, and so sweetly, and so tenderly, — Ob, sinner, do
not go on, and perish for ever ! — here is the very height of
provocation. The word, in the original, signifies to in-
jure inwardly the Spirit of grace, to make the injury enter
into him, as it were ; it imports to sting a man to the heart,
to the very soul ; as if it had been said, your injury pierceth
into that Spirit of grace, that Spirit of love, kindness, and
goodness ; it enters into it. Thus it must be, when in
such days, and at such times as these, the great things of
the gospel are heard with no effect. And,
(6.) It must be supposed, conscience was in some mea-
sure convinced at this time; for applications were made to
SER. X.) God justified therein. 157
it in the plainest cases. We have applied ourselves to the
consciences of men in the sight of God, saith the Apostle.
And now if our gospel be hid, it is that you are lost. And,
(7.) It must be supposed too, that ati'ections have been
stirred in some measure and variously; there have been
some desires enkindled, and some fears awakened, and some
hopes and joys possibly raised, and some tastes and relishes
of the sweetness that is in this Gospel, and of the things
contained therein; as it is supposed in that Heb. iv. 4, 5.
after all this, to lose yourselves in darkness and wickedness ;
now if the gospel be hid, there is no recovering such by
repentance, as he thereafterwards speaks. But,
(8.) This adds weight to all the rest, that they were very
light matters for which men have exposed themselves to
this fearful loss, even of themselves, of their very souls:
a loss that nothing can recompense, nothing can make up.
" What shall a man give in exchange for his soul?" Matt,
xvi. 26. What hast thou had in exchange for thy soul?
The smallest matters imaginable, the temporary satisfaction
of a lust. I sold my soul (may one say) to please my friend.
1 sold my soul (may another say) for the love I had, for
the lust I had, to a cup of drink. 1 sold my soul (may a
third say) for the pleasure I took in a vain idle companion.
These are the things that kept me from closing with God,
uniting with my Redeemer, and from engaging and per-
sisting in the way of life. O that God, and Christ, and
heaven, should be set so low! Thou didst break wi,tli me,
(must tlie great God say, and must the Redeemer that died
for you say,) thou didst break with me for a trifle, for a
thing of nought; yea, thou didst prefer before me the
vilest things, the most odious things. Thou didst rather
choose to be a vassal, a slave to lust, than to live under the
easy yoke and government of a compassionate and merci-
ful Redeemer and Saviour. The deformities of wickedness
were more amiable in thine eyes than the beauties of holi-
ness. What can be said in this case, when the story comes
to be told, and the matter is to be represented just as it is,
that it is thus as you have heard ?
And that is the third thing to be considered in this case:
— That as former provocation must have been supposed, so
that provocation must have been very high and very great
upon these sundry mentioned accounts. But then 1 add
upon all this,
4. That if any hereupon be thus lost (as you have heard)
it is only that God hath retired from them, withdrawn
158 THE GOSPEL BEING HIDDEN
from tliem. He hath not positively hurt them ; he never
put any ill thoughts into them, or any ill disposition of
mind. If it be severe in itself, and dreadful to you, that
you are now a lost creature, God hath no hand in it, other-
wise than as he retired from you : — " Thy destruction is of
thyself, but in him is thy help found." Hos. xiii. 9. He
was ready to help thee, and to save thee, thou only de-
stroyed thyself; he only withdrew that presence for which
thou didst not care, that Spirit which thou didst vex and
grieve; that is all: he never put any ill thought or incli-
nation into thy mind and heart, thou destroyedst thyself;
he did but say, These wretched creatures do not care for me,
do not care for my Son, do not care for my Spirit; well, 1
will retire, I will let them alone, I will let them have their
own way. He had said to you, '* Turn ye at my reproof,
I will pour out my Spirit upon you, I will make known ray
words unto you; 1 called and ye refused, I stretched out
my hands, and no man regarded." Prov. i. Well, I behold
your destruction now. It is not said, I will destroy you,
but " I will laugh at your calamity, and mock when your
fear cometh ;" and it will certainly come. God tempteth
no man, neither is he tempted by any; but every man is
" tempted when he is led away of his own lust and enti-
ced." James i. 14. And then I would add lastly,
5. That although all this be very certain, yet we cannot
suppose the Apostle here to be absolutely decisive in his
judgment concerning the final states of particular persons:
such may be more lost, and in a worse and more dreadful
sense lost than many others in the world, than the gene-
rality of the pagan world. But though they are so, it is not
for all that determined that they are so lost as that they
cannot be recovered. And we are sure they are not so lost
as that they cannot be recovered, if they have not sinned
that sin which cannot be pardoned; and which I do in the
general believe that no man hath ever committed, or is
guilty of, that is afraid he hath; indeed, your case i^ more
dangerous than before, which should awaken you so much
the more, because it is dangerous, and you are upon ha-
zardous terms. They may be said to be lost, as being more
out of the reach of the ordinary methods of grace, who yet
are not absolutely lost, not sure to be finally lost. And no
man hath reason to apprehend he is so lost, finally lost,
irrecoverably lost, that comes once to be solicitous about it.
No, if our God hath brought you to consider and bethink
yourself; f am in danger to be lost, 1 know not what will
SER. XI.) God justijied thej'ein. 159
become of me, or of my case at length, if I that hav^e been
such a stranger to God should continue much longer a
stranger to him; if I that have neglected to capitulate with
the Son of God should much longer neglect it ; I know not
what will become of this, it may be bitterness in the end.
If you begin thus to consider, 1 hope the issue will prove
thus, that it will be said of you as it was of the Prodigal
Son, " This my son was dead and is alive, he was lost but
is found." But more to this purpose, (as I have partly
intimated already,) I shall speak in the use.
SERMON XL*
2 CORINTHIANS, IV. 3.
But if our Gospel be hid, it is hid to them that are lost.
They are lost souls to whom the gospel is an hidden
gospel. This (you know) we have been upon from these
words; and we have in this shewed you what is meant by
the gospel's being hid, and what is meant by the soul's
being lost ; and that both these are to be understood in a
sense peculiar and different from the common case of men;
and in what reference the gospel's being hid, and their
being lost, doth differ from the common case, we have
particularly shewn you : and have further shewn the con-
nection between these things, the gospel's being hid, and
soul's being lost, to whom it is so; the one doth betoken
the other, and they are the most significant tokens which
have connection with the thing betokened ; as causes and
effects, the one to the other, i have shewn this is the case
here: that the gospel's being hid, it is a cause of the soul's
being lost, both as it excludes what is necessary to their
salvation, and as it includes what promotes their destruc-
tion. I have again shewed you too, that being lost may
also be the cause of the gospel's being hid ; and shewn how
being lost is to be taken in that case: lost in wickedness,
as men more extremely wicked are said to be, and lost
under a divine doom. So they must be understood to be
to whom the gospel is therefore hid, men given up and
* Preached April 19, 1691.
160 THE GOSPEL BEING HIDDEN
forsaken of God, and then the God of this world blinds
til em.
And because this appears very severe, therefore I did by
sundry considerations endeavour partly to justify, and
partly to mollify, this severity; now I come to the use of
this important truth. And it will be useful.
Use ]. To inform us of sundry truths that by way of
inference may be deduced here. As,
1. That it is no sufficient ground upon which any may
conclude their state to be safe and good, that they live
under the gospel: I pray consider it. It is not enough
hereupon to ground a conclusion concerning your good
and safe final state, that you live under tbe gospel. No,
though you had apostolical preachers among you, for such
these Corinthians had to whom this is with so much terror
spoken. No, though you had angelical preachers, such as
could speak to you, not with the tongues of men only, but
of angels; for tlie Jews had that word before that was
given to them as a gospel ; (as the Apostle takes notice,
Heb. iii.) unto them was the gospel preached, as well as
to us. And their gospel was called the law, as that whole
revelation went under the name of the law : " They that
have sinned without the law, shall perish without the law."
In those days when the law was the more conspicuous part
of it, they had it " by the ministration of angels, but they
kept it not." Acts vii. 5S. Nay, though it were by the
most divine preacher, our blessed Lord himself; " How
can we escape if we neglect so great salvation, which be-
gan to be spoken by the Lord himself?" Heh. ii. 2. even
that gospel was preached by the Son of God himself, and
as it was, so was an hidden gospel to many, and they lost
souls under it. A man may perish as well under an hidden
gospel, as under no gospel. And again,
2. We are to infer. That the proper design. of the gospel
is the salvation of souls. If the gospel be hid it is hid to
them that are lost ; if it were not hid they would not be
lost, that is plainly implied: but that which hath no de-
sign or tendency to save would not save, whether hidden
or not hidden. But there is no interveniency in this case
to hinder a person's being saved by the gospel, but only
its being hid : therefore that which would save souls if not
hid, must have an aptitude and designation to this purpose.
Here is nothing to hinder a soul being saved by the gos-
pel if it be not hid : by this you learn therefore that the
true and apt tendency and design of the gospel is, to save
SER. XI.) Inferences therefrom. 161
souls. How often is it called by names that signify so
much ? " To you is the word of this salvation sent." Acts
xiii. 22. " After you heard the word of truth, the gospel
of your salvation." Eph. i. 13. " How can we escape if
we neglect so great salvation, which first began, to be spo-
ken r" Heb. ii. 3. What doth the words of this gospel
speak .? — It speaks salvation. It is a great matter to know
the gospel by its true name, and to understand it accord-
ingly : to think what God hath sent among you, when he
hath sent his gospel among you; and that which is its end
and design, ought to be yours in attending it. The gos-
pel would make great and glorious work (I doubt not)
among us, if it were more generally come to this, that
the true end of the gospel were our end, were con-
vinced when we come to attend ; how would it confound
many a one if they were to give an account of their end
in coming to attend, and wait on the ministry of the gos-
pel .'* I am going to such a place, such an assembly, such
a church, such a meeting-house. Well saith one, and
what are you going for? 1 am going to hear what such a
man can say ; I am going to please my fancy and cu-
riosity, to gratify my novel humour. God knows how few
come to such assemblies with that temper of mind so as
that they can truly say, being asked, He that knows all
things, knows I go to look after the salvation of my own
s6ul ; it is a gospel of salvation that 1 go to attend upon,
and I go to attend upon it as such, on purpose that 1 may
be saved, that I may in this way be working out my own
salvation. But what an affront is it to the great and glo-
rious Lord of heaven and earth to pervert the design of
this gospel. What? Have men nothing to play with but
sacred things: things that carry the stamp of the autho-
rity and majesty, as well as the grace and goodness of Hea-
ven upon them? Is there nothing else to be trifled with
but things of that sacred and awful import? No wonder if
the gospel be hid, and no wonder if souls be lost by multi-
tudes at this rate. But again,
3. We may further learn. That while a inan lives under
the gospel, the great question that depends concerning him
is. Shall I be saved, or shall I be lost? Here is the great
question that depends concerning every one, and which
they ought to recount with themselves over and over again.
Here is this case depending concerning me; shall I be
finally saved or lost ? Oh ! what an awful thought is this
that every day that goes over my head, and every time I
VOL. VIII. M
162 THE GOSPEL BEING HIDDEN
go to hear a sermon, still this question lies under conside-
ration ; shall I in the issue, or end of iny course, be a saved
or a lost man? Sure at this rate we should be working out
our salvation with fear and trembling; nothing becomes
us more, nothing is more suitable to the state of our case.
And,
4. We further learn hence. That men may be lost on
this side hell. If our gospel be hid, it is hid to them that
are lost; hid before they reach hell, whither no gospel
comes; and so lost before they reach thither. And then
again, _ _ '
5. By parity of reason, Men may be saved on this side
heaven, as well as they may be lost on this side hell. We
know the great Emmanuel was otherwise called Jesus, be-
cause he should save his people from their sins. If this
blessed word hath taken effect upon thy soul, it is saved ;
that is, it is so far saved now from sin, as that it go-
verns now no longer. Its empire is broken, its throne
is thrown down in the soul. Here is salvation on this side
heaven : salvation is this day come to this house, to this
soul, he is already a saved one. There is inchoate salva-
tion ; salvation begun that ascertains consummate salva-
tion, and from which that will not be separated. The
New Jerusalem, that glorious city that comes down out of
heaven from God ; Rev. xxi 4. (supposing that be meant
of a state of the church of God on earth ;) the nations of
them that are saved, walk in it. As soon as they enter
into it, there they walk as saved ones. The nations of the
saved, there they dwell, there they inhabit the city of
God.
6. They to whom the gospel is not hid are not lost, or
are of these saved ones ; if they to whom the gospel is hid
be lost, they to whom it is not hid are saved. They are in
this state of salvation already. Oh! happy creatures and
blessed state that you are come into. The gospel is no
longer a hidden gospel to you, though it is to many a one
beside. With what admiration may you say, " I thank
thee, (Oh Father,) Lord of heaven and earth, that when
such things have been hid from many a wise and prudent
one, thou hast revealed them unto me!" Matt. xi. 24, 25.
hast caused thine own bright light to penetrate, to strike
through into my very soul, to shine into my heart, as it
follows in this context: " And thereupon, though I was a
wanderer, a stray and lost creature, thou hast sought thy
servant, I went astray like a lost sheep ; seek thy servant.
vSEK. XI.) Grounds of J nquiiy tilt'.' ej'roiii. ' 163
for 1 do not forget thy coinnianduients." l*saiin cxix.
last verse. Thou hast sought thy servant, and found him
out. i\nd thou mayest say of thy soul, as tlie father of his
prodigal son; *' This my soul was lost and is found."
Luke XV. last verse. ^' We all went astray as lost sheej),
and he bare the iniquities of us all," Isaiah liii. 6. that
we might be recovered and saved at last. Oh you that
find gospel light to enter into your souls, bless God, and
admire! The gospel is not hid from me, 1 am therefore
saved out of my lost state.
But besides these inferences of truth, there is a further
and another sort of use that I must proceed to.
Use 2. It may be (upon what hath been before said in
opening the doctrine of this text to you) some awakenings
may be upon the spirits of some, perhaps some may have
been in a going among us, and may say in their hearts.
And what is likely upon all this to become of me.? What
is my final state like to prove? Shall 1 be saved, or shall
I be lost? I would fain give some help in this case, and
would in order to it, lead such into some distinction of
thoughts, that they may not be confounded in their in-
quiry. Now this inquiry in general may be capable of
being formed into three questions. Either 1st. The mean-
ing of their inquiry may be, Shall I be certainly saved at
last; or 2ndly. The meaning of their inquiry may be.
How shall 1 do, certainly to know if 1 am certainly to
be lost? or Sdl}'. I'he meaning of their inquiry maybe.
How shall I evidence it to myself, or have it evidenced to
me, that there is any thing of hope in my case ? That,
going on in the use of prescribed and appointed means,
things may be brought at length to an happy issue? That
I may have such a present view of my case, as to judge and
think of it, that it may be possible that I ma}' be saved at
last ?
1. Now as to the first of these questions, supposing it
to be the question of any whom God hath begun lately to
work on ; of any that he hath begun lately to awaken : —
Then 1 must needs say to that question; Friend, you are
too hasty, you make too much haste to think, that when
God hath but newly begun with you, you should presently
be at a certainty that you shall be saved. This may be
more haste than good speed. When you have gone on a
considerable tract of time in a serious endeavour of work-
ing out your salvation with fear and trembling; and giving
all diligence to make your calling and election sure, it will
M 2
164 THE OOSPBL BEING HIDDEN
be time enough to put this question then ; it is yet unsea-
sonable for you. And then.
2. Supposing that the next be the question with any.
How shall I know that I shall be certainly lost? As the
the former question is an unseasonable one, this is a vain
one, altogether vain. If you shall certainly be lost, what
can it avail you to know that you shall ? or do you think
it is possible you should ever come to know it on this side
being in hell? It must be by some revelation from God,
mediate or immediate; but God doth not use to do vain
things, to reveal any thing to no purpose: and this can be
to no imaginable purpose. If you shall certainly be lost
it can do 3'ou no good to foreknow it; and therefore the
revelation of it is not to be expected from God any ways,
mediately or immediately, and consequently it is a foolish
vain question. But,
3. If the question be. How may it appear that there is
any thing of hope in my case, that in the use of the pre-
scribed and appointed means, I may, through the grace of
God, possibly be saved at last? This is a sober question,
and becoming a serious and considerate man, and one that
hath a value for his soul, and a reverence for God, the
great Disposer of our everlasting soul's concernments. And
therefore in reference to this I would be assisting the best
I can, and as God shall enable me. And there are many
things that are to be said to it. As,
1. That you always ought to hope till there be most
apparent reason for total despair. If there be not a reason
for total despair, then you are under obligation to admit
of some hope ; nothing is plainer, that a reasonable crea-
ture, capable of futurity and of another state, he hath it
as a law in his nature to use prospect, and to exercise hope,
in reference to futurity. And I cannot but recollect a
noted passage of that Platonic Jew, Philo Judaeus, " That
hope towards God, in reference to men's future concern-
ments, is of the very essence of man; and he is not to be
called a man, a human creature, that hath not hope in
reference to his future concernments." And there is a
great deal in it: it is to be looked upon as somewhat else
than a lavish expression, for God hath (no doubt) contem-
pered the frame of all his creatures to their state: and
having made man capable of futurity and eternity in another
state; hope cannot but be an essentiating principle in his
very nature. And therefore it is very unnatural and a
doing violence to ourselves, to endeavour to take away all
SKR. XI.) Grounds of Encouragement shewn. 165
hope in reference to that futurity which is yet before you,
and which you have yet in j)rospect. You ought to hope
while there is no apparent cause of total despair; for what-
soever doth not admit totallity, there must be somewhat
of the contrary, by reason whereof it doth not so. There
can be no imaginable ground upon which a man should
not admit of a total despair, but as there is some hope. If
there were no hope, despair would be total; if there be
found hope, despair cannot be total. And it is matter of
duty to you, always to entertain and cherish some hope
when there is no apparent reason for total despair. That
I fore-lay in the first place.
2. There can be no reason for total despair while the
gospel stands unrepealed ; while it is neither generally re-
pealed, nor repealed particularly as to you. All that while
the connection remains between faith in Christ and salva-
tion: " God so loved the world, that he gave his only
begotten Son, that whosoever believeth in him, should not
perish, but have everlasting life." John iii. 16. While
this gospel that makes this connection between believing
in the Son of God and not perishing, not being lost, but
being saved, stands unrepealed, we have no reason for total
despair. Still if 1 believe, 1 shall be saved; if 1 believe
in the Son of God, I shall live. 1 have been a vile crea-
ture, it is true ; a great rebel, not only against the authority,
but against the grace of God; and 1 have deserved to
perish a thousand times over, and to be given up as lost
without remedy. But the gospel is not yet repealed that
saith, Whosoever believes in the Son of God shall not
perish, shall not be lost, but have everlasting life; it is not
repealed in general, nor shall be to the end of the world.
And what? Will any man say it is repealed as to him ?
It is repealed as to me? Pray shew that repeal! you can-
not say that it is repealed as to you, unless you had a Bible
reached down from heaven that saith, whosoever believeth
shall be saved, whosoever believeth on the Son of God
shall not perish, but have everlasting life, except John
such an one, or Thomas such an one, or Elizabeth such an
one. Shew me such a Bible that saith the gospel is re-
pealed as to you ; though I believe never so much I shall
not be saved, I am an excepted person. Where is the
exception ? Shew me the Bible wherein is that exception.
Aye, but you may say, it is very true, I doubt not, that if
yet I believe 1 may be saved ; but alas! what reason have I
to hope that I shall ever be brought to believe, ever be
M S
166 THE GOSPKL BEING IlIDDKN
enabled to believe, who have resisted the grace of God,
and the Spirit of God so long, so often, so injuriously, so
insolently, as I have done? What hope is that I shall ever
be brought to believe ? I add therefore,
S. That there is not only hope, nay, I may say, ground of
confidence, that if you believe you shall be saved, but there
is also ground of very great hope, if you do indeed set your
minds to inquire and consider about this matter, that you
shall be brought to believe. For that is the head which I
Jay down here as the third in order: that all the v/hile the
command, the law, stands in force as to you, that obligelh
J^ou to believe, all that while there is a ground and reason
eft you to hope, that you shall be enabled to believe, when
the evangelical law doth particularly oblige you amongst
the rest that live under the gospel, to believe in the Son of
God, that you may not perish but have everlasting life, as
much as if there were a law made in your case alone. If
there were a particular law made concerning you, and lay-
ing the charge upon you — Do thou believe on the Son of
God, that thou mayest not perish, but have everlasting life ;
I say you are as much obliged to believe on the Son of
God, as if there were a particular law made concerning
you, and none but you, concerning you alone. This is
the command of God, this is the law, '^ that we believe on
him whom he hath sent." John iii. 33. It caiuiot be said
that because there is such a law that obligeth you to be-
lieve in Jesus Christ, therefore you certainly shall believe;
but it is to be collected with the greatest clearness imagin-
able, that there being such a law obliging you to believe,
you have reason to hope you shall be enabled to believe if
you do seriously design the thing. Is it to be thought
that God should come (as it were) directly to you, that the
Son of God should apply himself directly to you, sinner:
I charge thee, accept my Son, believe in my Son, take him
to be thy Redeemer, thy Saviour, thy Lord ; and that there
should be no hope that ever you should do so, or that he
■will give you any help in order thereunto? This is the
most unimaginable thing in all the world.
Question. But you may perhaps say, How shall I do to
understand this, that I am under obligation to believe on
the Son of God, that I may not perish, that I may not
be lost ?
Answer. To that I say, (that I may leave this a clear and
undisputed thing in your thoughts,) either you must be so
obliged to believe in the Son of God, to receive and take
SEK. XI.) Doth not supersede our Duty. 167
him for your's, your Lord and Saviour, or else, your not
doing so is no sin. Now, where is that person that dares
to produce himself, and say, I live under the gospel, that
gospel is come to me, whereof this is the great funda-
mental law, the command of the great Author of it^ even
of the God of heaven; this is his commandment, that we
believe on his Son : but it is a commandment tliat doth
not oblige me? Where is the man that dares saj'. If I
live an infidel under the gospel all the rest of my lime, 1 aui
no sinner in it ^. If believing be not your duty, not believing
is not your sin, but what ? . Is there any body that can say,
or dare say, that to refuse Christ is not his sin ? Then to
accept him is duty. Therefore doth this gospel, still as
you live under it, urge it on you as a duty out of hand to
come to an agreement with the Son of God ; resign thyself
up to him, put thyself into his hands, and at his feet; into
his hands to be saved, and at his feet to be subject, and to
obey him. This the gospel chargeth on you; and while
it doth so, while it calls you to repentance, and calls 3^ou to
faith, you have reason to hope still ; 1 have God's warrant,
why should I not expect his help ? If he calls me, why
shall I not think he will help me, help me to repent, and
help me to believe in his Son, that I may not be finally and
for ever lost! And again,
4. You can do nothing in your circumstances more
pleasing and grateful to God than to hope in his mercy;
thus to state your case, I am naturally a lost creature, a
perishing creature, I have deserved to perish over and over ;
that a Spirit of divine light and grace should never visit ray
soul more, or look after me more, I have highly deserved
it; but yet I have heard of the nature of God, that he is
immensely good and gracious; his name hath told me his
nature, " The Lord, the Lord God, gracious and merciful,
long suffering, abundant in goodness and truth, pardoning
iniquity, transgression and sin." Exod. xxxiv. 5. I will
throw mjselfupon that name, I will cast myself on his
mercy; I have nothing to do but that ; and that, why
should I stick to do? Now, I say, you please him, you
please him beyond all things that in your circumstances
you are any way capable of doing. The Lord takes plea^-
sure in them that fear him and that hope in his mercy, —
pleasure in them! Strange that any act of an abject,
guilty, impure, perishing wretch should be pleasing and
grateful to the pure, holy, glorious, ever-blessed, God ;
that he should be pleased with any act of mine. ^Vhy, it
M 4
168 THE GOSPEL BEING HIDDEN
is not as it is your's, but it is with reference to the object,,
as it is a thing suitable unto him, a tribute due to his great
and glorious name. It is the best acknowledgment you
can make of his deity, of his godhead, of his most excel-
lent perfect nature, comprehensive of all perfection, but
wherein we are taught to conceive this as the most emi-
nent, when we are told that God is love. Here is a poor
cieature, as insolent as he hath been, (saith God,) as proud,
as full of enmity and malignity against me, now 1 see he
he comes to acknowledge me to be God, that is, acknow-
ledgeth me to be merciful, infinitely, immensely merciful,
bej^ond limits merciful, beyond expression merciful. He
takes pleasure in them that hope in his mercy. Now (saith
he) they give me my due, now they acknowledge me to be
God, that they will yet hope in my mercy. Remember
all this while that it is hope that I am encouraging you to
without security; you have reason to hope, but you have
no reason to be secure, no more than he hath who in a battle
encompassed with thousands about him ahve yet, yet alive,
but still deaths are flying about him as thick as hail. You
have reason to hope, but no reason to be secure; but if
you hope, you do the most grateful thing to God, you pay
him the most pleasant grateful tribute that such an abject
creature as any of us is capable of rendering to him : you
give him the proper glory of the deity, boundlessly good
and gracious, rich in mercy. This is to own him to be
God, to own him to be infinite, to own that his ways do as
far exceed your ways, and his thoughts your thoughts, as
east and west, and heaven and earth, are asunder. Isa. Iv.
8, 9. Again,
5. Know that it is not for you to prescribe limits to the
exercise of this mercy, it is not for you to set bounds to it.
If God limit himself and any way signify that he hath done
so, so be it; but that he hath no way signified. But it is
great insolency for any of us to talk of limiting him; to
say, so far the patience of God shall extend, and no further ;
beyond such a sermon he will never give me one minute's
addition to the day of grace. It is not for you to limit
him; if he limit himself, you have nothing to say to that,
but that he hath never told you he hath done, or will do in
reference to your case. But I would have you to be pos-
sessed with the apprehension how uncreaturely a thing it
is for any of us to take upon us to limit God, and set a day
to the exercise of his patience, his sparing mercy, his
bounty, and his saving mercy. If you do rightly take up
SER. xii.) No Ground fur Despair. 169
this matter, you will understand, that there is in despair the
highest presumption. There is not in any thing higher
presumption than there is in absolute despair. If you
allow yourselves absolutely to despair, and say, God will
never look after my soul ; then nothing remains to me but
to abandon it to perish. I say, you cannot be guilty of an
higher presumption than doth he in this despair; for it is
for you to take upon you to limit God, to measure God ;
you take upon you hereby to determine what infiniteness
can do, and what it cannot do. This is very bold pre-
sumption. This is most uncreaturely arrogance; for you
to take upon you to set God his limits and bounds. Ko;
say I will always wait, and always hope, let him defer as
long as he pleaseth ; but let me lie a prostrate creature at
his foot, still in fears, and tears, and tremblings ; though
it be till I perish, I will perish in this posture, rather than
ever to say he cannot help me, he will not save me ; it will
not consist with the limits of his patience and bounty to-
wards a poor wretch to save me. Take heed of saying so»
There is high presumption in this despair.
There are many other things behind.
SERMON XII.*
2 Corinthians, iv. 3.
But if our Gospel be hid.
We have the use in hand of this terrible word ; sundry
inferences of truth we recommended to you from it; and
proceeded to other uses, wherein the design was to speak
suitably to the case of awakened souls among us, that have
made known their case, and their solicitous sad thoughts.
We have had regard to this great inquiry. What shall we
do that we may understand our own case, and how matters
are like finally to issue with us ? — Shall we be saved, or
shall we be lost? And several things were spoken to that
which we stated as a sober question ; which answers were
genera], and more fundamental to what was to ensue.
* Preached April 26, 1691.
170 THE GOSPEL BEING HIDDEN
And those things being forelaid, we shall now go on to
give some characters that may be distinguishing some-
what of the state of persons under the gospel ; so as that,
if they be found, will give ground of hope ; if they be not
found, it will administer much ground of fear.
But here you must take the matter tims : that, for such
characters as those which 1 shall mention, the discerning of
them actually upon yourselves is never intended so to en-
courage your hope as if no apprehension of danger should
still remain ; you are not to hope without apprehension of
danger; and if such characters are not found, you are not
to fear without apprehension of remedy ; because (as hath
been told you) the design is not to tell you who shall cer-
tainly be saved, or who certainly lost; but only to shew
what cause there is, or may be, of more or less hope or lear,
in reference to the final issue of things with you. And so,
1. It gives much ground of hope when any do find in
themselves a formed desire of understanding distinctly the
terms of life and death ; when any would fain know upon
what terms they may expect to be saved or perish in the
final issue of things ; when they do not desire to be unac-
quainted with the true tenor of the gospel as touching
these matters; but accurately to know what is required,
that they may live, and escape the wrath that is to come.
That hiddenness of the gospel that is in connection with
the being lost, is with those with whom it hath this fatal
event, a chosen thing, a voluntary thing; it is hid by an
aflfected blindness of heart. Men are blind, as being un-
willing to see, (Ephes. iv. 18.) " If thou hadst known,
even thou, at least, in this thy day, the things that belong
to thy peace ; but now they are hid from thine eyes." If
thou hadst known; it is plain, that that not knowing was
faulty, inasmuch as their being afterwards hid was penal;
and it could not be faulty but as being voluntary,- that
they did not desire to know the things of their peace;
whoever of you can avow it before the great Searcher of
hearts, and speak it to him as the sense of your souls,
" Lord, thou that knoweth all things, knowesi that I do
desire to understand what the tenor and import of that
rule is l)y which souls are to live or die forever; I desire to
understand it as it is,— not to have it disguised to me, —
not to have it misrepresented, according as the foregoing
expressions are ; wherein the a|)ostle protests against the
disguising of the word, and clothing of things with spe-
cious false colours; but approving and commending them-
SER. xii.) Grounds of Hope suggested. 171
selves in the manifestation of the very truth to every man's
conscience in the sight of God. 2 Cor. iv. 1, 2. They (I
say) that can avow this have ground of hope ; and they
that would not have it so, they are persons to whom the
gospel is hid, and are lost, as the series of discourse shews.
You have much cause to hope God will drive things to a
good issue with you at length, if you do seriously desire to
understand his mind in the gospel, what it doth determine
concerning the way of saving sinners; which, if they take,
they are saved ; if they do not, they are lost. When this
is your sense, " For thy name's sake lead me and guide me;
Shew me thy way, 1 would fain walk in thy truth!" But
for such as desire only to have smooth things said unto
them; and if the true doctrine of the gospel will be terri-
ble; if it will look with an unfavourable aspect upon my
vicious inclinations, — Let me never hear it. If any say to
God, " Depart from us, we desire not the knowledge of
thy ways ;" (Job xxi. 14.) '^ Cause the Holy One of Israel
to cease from among us." Isaiah xxx. 11. They sav to
the prophets. Prophesy not ; we do not desire to have that
bright light stand so directly in view before our eyes; Oh,
might it cease ! Oh, might it disappear ! This is a dread-
ful token ; a very dreadful token ; and if any, more than
otiiers, are in danger of being lost under the gospel, these
are the men. They that receive not the love of the truth
that they might be saved, (their spirits could by no nieans
comport witli the truth,) are given up that they might
perish, — that they" might be damned." 2 Thess. ii. 10, 11.
And,
2- It is very hopeful where there is a great sense of remain-
ing ignorance; when any do think very meanly of the
knowledge that they have of those great and important
things of God, that do concern souls so very nearly. Agur
is brought in saying, " I am more brutish tlian any man,
and have not the understanding of a man ;" (Prov. xxx. 2.)
when there is a very humble, self-abasing opinion taken up
and maintained of our own meanness, blindness, and dark-
ness, the great imperfection and defectiveness of our know-
ledge in the most needful things. This looks very hope-
fully ; and on the other hand it is a very dreadful token,
when any think themselves so wise that they need be taught
no more. There is more hope of a fool than of such an
one, that is wise in his own conceit ; he seems marked out
for destruction, that thinks he is so well acquainted with
all the great secrets and mysteries of godliness that he
172 THE GOSPEL BEING HIDDEN
needs no further instruction ; and thereupon despises and
hates it. *^ He that hateth instruction shall die." They
are plain, peremptory words ; and nothing is in the nature
of the thing of a more destructive tendency. As the mo-
ralist said, Multi pervenissent ad sapientiam, S)C. many might
have attained to wisdom if they had not thought they had
attained to it already. So many might have attained to
the saving knowledge of God in Christ, if they had not
thought they had already attained. Again,
3. It is a very hopeful token, when there is any percep-
tion of knowledge growing in these great things ; when
we can apprehend that light doth come in by the appointed
means; that God hath shined into our hearts, as it follows
in this context : " If our gospel be hid, it is hid to them
that are lost ; in whom the god of this world hath blinded
the minds of them that believe not, lest the light of the
glorious gospel of Christ, who is the image of God, should
shine unto them :" but " God, who commanded the light to
shine out of darkness, hath shined into our hearts." 2 Cor.
iv. 5, 6. That is a sign then the gospel is not quite hid, if
some beams of light be darted in, be injected. If you
find there is an increase, it is to be increased with the in-
crease of God," as the apostle's expression is, (Coloss. ii.
19;) for this is divine knowledge that we are speaking of,
the '' knowledge of the glory of God in the face of Jesus
Christ." And it is to them that do observe themselves a
perceptible thing, and a thing to be perceived with plea-
sure, when there is an increase. How grateful is the ap-
pulse, the first arrival of any new beam of light, any new
thought; when the mind comes to be more and more
opened, and things let in upon it, which it is of concern-
ment to it to understand and know. And do but consider,
such of you as are more solicitous about the state of your
case and what is like to be the final issue of things withj'ou :
You have lived a considerable time under the gospel ;
and. What, have you gained no acquaintance with the
great contents thereof.'' There are many things discovered
concerning the state of man by nature. Do you understand
nothing of them ? Do you not know that he is a degene-
rate creature, that he hath a blind mind, a corrupt, de-
praved heart ? That he is wrapped up in guilt, and ex-
posed thereupon to divine displeasure ? It reveals much
of a Redeemer; Do you understand nothing of that ? — who
this Redeemer is, the eternal Son of God, the brightness
of his Father's glory, the heir of all things; that became
SER. XII.) Grounds of Hope suggested. 173
into this world, took human flesh, and died a sacrifice for
sin? Do not you understand this? and that hereupon
God is well pleased with him for his righteousness sake,
that divinejustice acquiesceth, expects no higher, no other
sacrifice ? — that, whereas there must be a great change
wrought in the temper of men's spirits to make them capa-
ble of the duty of time, and the felicity of eternity; an
Almighty Spirit is obtained by the blood of that sacrifice,
that it should go forth to do this great work upon the souls
of men; so that you are not to be left hopeless, struggling
in your own impotence to attempt and undertake (as it
were) a new creation in your own souls; but that Spirit
will be given to them that ask it, and you may draw in its
influences as so much vital breath. These things the gos-
pel acquaints you with ; and do you understand nothing
of them ? Hath no light come in by all this discovery aJl
this while ? Indeed it is a fearful token, where there is no
knowledge by long-sitting under the gospel ; when any
man's case doth admit it to be said of them, they are " ever
learning, and never come to the knowledge of the truth ;"
a sort of persons marked out for separation from God and
all good men ; from such turn aside ; such as have a form
of godliness, but deny the power of it; (2 Tim. iii. 7.) and
are " ever learning, but never come to the knowledge of
the truth ;" it is a people of no understanding, " therefore
he that made them will not have mercy on them, and he
that formed them will shew them no favour ;" (Isaiah xxvii.
11.) for, (as hath been said,) ignorance under the gospel, of
that it hath made necessary to be understood, and done in
order to salvation; it is most voluntary, and therefore
comes to be punished by the gospel's being hid, and their
being lost, if they finally prove to be so. And again,
4. It yet will look well and hopefully, if you find that
you have a real value for the gospel ; if you esteem highly
of it; if you consider it as the *' word of life," as the gos-
pel of your salvation ; and if such notions as are given you
of it, and under which you are taught to conceive of it,
have recommended it to you, and you look upon it as a
sacred and venerable thing ; if you do not come to hear a
sermon as if you were to hear a story told you ; to hear the
word of God as a tale that is told ; but the word of it re-
commends itself to you as a majestic thing, as carrying a
divine stamp and impress upon it ; if you be in any measure
awed by it, so as to tremble at the divine word, — this is a
most comfortable character where it can be found. It is
174 THE GOSPEL BBING HIDDEN
towards such that God is looking with favour, when any
come and sit trembling under his word. He will not look
with slight and despising eyes upon such; he looks upon
them with indulgence and a favourable regard. (Isaiah Ixvi.
2.) and you may look upon it, that he is in the way with
you, while you find that disposition in your own spirits
towards his word. That he may reckon, I will speak to
such, and not be disregarded in what I say. If there be not
so pleasant a relish of divine truths ; if yet there be an awe
of them : though they do not appear amiable to you, if yet
they appear awful and majestic; and you consider, when
you attend upon gospel dispensations, you have to do with
divine things ; and you consider the word that you do hear,
not as the words of men, but as they are, indeed, the words
of God ; there is hope in this case : this hath a good aspect,
looks promisingly towards a good issue. But when the
gospel itself is looked upon as a contemptible thing, as
much regard would be shewed to a fable; this is of most
dreadful import ; when the very means of our salvation is
come into contempt with us, as they that in a dangerous
sickness are brought to despise the only proper remedies
that can be thought of, as capable for recovering them^ and
saving their lives, this is a dangerous token. Again,
5. It looks hopefully, if you find that the intention of
your mind is much engaged in hearing the word ; it is a
natural consequent of your having awful thoughts of it, of
your esteeming highly of it as a divine revelation ; that
which should be immediately consequent hereupon must
be a very earnest intention of spirit in hearing of it, to
attend it as that wherein my very life is concerned ; the
word saith, " Hear, and your souls shall live." (Isaiah Iv. 3.)
Thereupon you must say, I will hear, that my soul may
live. If this be your design in hearing, it is very hopeful
indeed, that you are not likely to be lost under the gospel.
If this be the temper of your minds, I come to hear that
my soul may live; and so you watch every word; you ob-
serve and bend the strength of your minds, as much as in
you is, to attend and listen to what you hear ; as the eyes of
the assembly are said to be fastened on our Lord when he
took the book of God, and expounded and opened it to
them. Luke iv. 20. But if there be no attention in hearing ;
if persons come to such assemblies as these to see, or help
to make a shew only, to see a reed shaken with the wind.
If this be your errand, you come to please your fancy, or
you come because you do not else know what to do with
SBR, XII.) Grounds of Hope suggested. 175
so much time ; you do not know how to employ an other-
wise waste hour, and therefore go to this or that church or
meeting, (as it happens,) throw yourself in here or there ;
this is of very threatening import. If this temper of mind
should continue with you, it looks as fatally as any can be
thought ; that a man will be lost under that gospel at last
which he never regards, to which he gives no attention.
It may be, you are not at leisure, your thoughts are other-
wise taken up ; as it was with Ezekiel's hearers, " They
sit before thee as my people," (Ezek. xxxiii. 31.) and
with their mouths they shew much love, (with their coun-
tenances they do, they carry the appearance and shew of
those that come out of love to my worship, and to exercise
devotedness to me;) but their hearts go after their cove-
tousness ; their heart was wandering all the w^hile. I do
not speak, in this case, of the incursion, the surprising in-
cursion of vain and unsuitable thoughts, the wanderings
wliich we sincerely bind and set ourselves against, and can-
not totally hinder ; but I speak of letting our spirits at
liberty to wander, keeping them under no restraint, letting
our thoughts rove for such an hour or two together, when
we are to be attending to things that concern the life and
death of our souls. This is a very dismal token, where-
soever it is to be found. If it be thus usually with any,
none more likely to be lost under the gospel than such.
And again,
6. It looks hopefully, if, so far as you have understood,
and, by earnest attention from time to time, come to know
the true meaning and import of the gospel, and what the
terms of life and death for souls really are ; you do there-
upon desire to have your hearts wrought up to those terms ;
and there is no wish entertained with you, that you give
harbour to, that the tenor of the whole gospel were other-
wise than it is ; you do not desire that the terms of life and
death should be brought down to a compliance with your
inclinations ; but you desire your hearts may be wrought
up to them ; and say. Do not make me a gospel like
myself, but make me like the gospel. Is that your sense .'' It
looks very encouragingly; I would take this gospel just as
it is ; I find it requires the receiving Christ Jesus as a Sa-
viour and as a Lord ; I am willing it should be thus ; I do
•not desire there should be any change to gratify any ill
inclination of mine in this tenor of the gospel. I find it
forbids all manner of sin; and reigning sin, under the se-
verest penalty ; that wherever it reigns it dooms too. I
176 THE GOSPEL BEING HIDDEN
submit to this state of the case ; I desire to have every
thing of sin down, not to be in dominion. It may be,
there are some fainter desires of this kind having place
where a real thorough work is not yet wrought. But it is
well there is so far a tendency towards it; that you are
right in your aims and designs, and that you have the true
mark before your eye ; that is, to have the great and pro-
per impression of the gospel inwrought into your souls, and
they made agreeable to it; and that you do not wish to
have a gospel formed on purpose to be more agreeable to
you. When once a soul is transformed into the likeness and
image of the gospel ; this is it that doth most certainly
characterize it for heaven and eternal glory. You have
" obeyed from the heart that form of doctrine which was
delivered unlo you/' (or into which you have been deli-
vered, as that may be read. Rom. vi. 17.) this is to have
that " fruit unto holiness" habitually first, the end whereof
will be ''eternal life," as it follows in the same chapter;
and while you are aiming at this, and tending to this, the
matter carries a very hopeful aspect with it. As on the
other hand, it is very dreadful, when that, whatsoever wit
and skill any have more than others is all employed this
way, to wrest and torture, and mis-shape the rule by which
their present practice is to be measured, and by which
God's final judgment is to be measured concerning them.
When the gospel is not to transform you, but you to trans-
form the gospel; you would not be shapen according to it,
but you will fain shape it according to yourselves, accord-
ing to your own hearts ; nothing doth look more like one to
be lost and perish under the gospel than this. And,
7. Whereas, that gospel by which you are to be saved,
(if ever you be saved,) is a gospel of reconciliation; it is a
very hopeful character if you do really desire and value
friendship with God ; if his love and favour be of real
value with you ; when you can speak this as the sense of
your souls, " In his favour is life ;" (Psalm xxx. 5.) which
you must understand did not only hold forth the truth of
the thing, but the sense of a good man, a well-minded man
concerning that truth. It is very true, indeed, that, if you
consider the thing itself, objectively taken, in the favour of
God stands the life of every one ; but this doth not only
speak the truth of the thing, but it speaks the sense of a
good and honest heart ; that he accounts that in the fa-
vour of God stands his very life. And, do you really ac-
count so ? — so as whatever you have to enjoy in the world
SSR. xiT.) Grounds of Hope suggested. 177
besides that, cannot satisfy you, if your hearts yet hang
in doubt within you concerning your state God-ward. It
is not corn, and wine, and oil, that you wish for, and can
satisfy yourselves with ; but, " Lord, Hft thou up the light
of thy countenance, and that will put more joy into our
hearts than when corn, and wine, and oil increase!" Oh,
there can be no worse character, than when it is a matter of
indifference with any, whether God have a favour for them,
or no favour! His friendship and his enmity is all one to
them. Under a gospel of reconciliation, how likely are
such to be lost, when the very end of this gospel of recon-
ciliation between God and them is a disregarded, despised
thing ; when men can go all the day long through the hurry
of their affairs and businesses, and their thoughts are fifled
and taken up with vanity and with impertinences, in com-
parison, hut no room is left for one such thought through-
out a whole day. How stand things between me and hea-
ven? Am 1 under the divine favour, or disfavour ? How
fearful was the case of those Israelites, when they had, at
the same time, meat in their mouths and wrath upon their
heads? God " gave them quails for their use, and they
did eat, and the wrath of God came upon them while they
were eating;" (Psalm Ixxviii. 30, 31.) " On the wicked
he rains snares, fire, and brimstone, and an horrible tem-
pest;" (Psalm xi. 6.) " He is angry with the wicked every
day." (Psalm vii. 11.) They that concern not themselves
about any such matters, it is rfll one to them. Give me
what will please m^- appetite, sense, or flesh, and let God
be pleased or displeased. I am willing to run the hazard
of that. This looks very fatally, when it is so.
And then again, as consequent to this,
8. Truly, fear itself doth give much ground of hope.
It is a very hopeful character upon you, when you are
really afraid lest a controversy should still depend, and not
be taken up between God and you : '' Blessed is he that
(thus) feareth always." Prov. xxviii. 14. And so it is, on
the other hand, a very black character, where there is no
such thing. He that hardeneth his heart against such fear
siiall fall into mischief. And again,
9. Where there is much consideration about the affairs
of your souls, and your hearts are much taken up in musing
and meditating on these matters, it is an hopeful sign. An
unconsidering soul is a perishing soul, — hath the character
upon it of a lost soul. But if your mind be full of thoughts
from time to time; or, if there be many limes when you
VOL. viu. N
178 THE GOSPEL BEING HIDDEN
can set jourselves on purpose to consider the state of your
souls; and your case God-ward, this looks very hopefully ;
that is, that God is at work with you, that he is dealing
with your spirits ; for you are not to assume it to your-
selves that there are any such good thoughts, any which
have that [tendency, which have that look. " We are not
sufficient to think any thing as of ourselves ;" (2 Cor. iii. 5.).
that is, which is good. Indeed, one ground why many are
so apt excessively to torture and disquiet their spirits with
the apprehension of an irrecoverable lost state, is from too
much arrogance; that is, they are apt to arrogate to them-
selves such things, which, upon reflection, they cannot
deny are in them ; for you must know there is common
grace that leads to special. If it hath not reached up to
special, it hath a tendency and ieadingness thitherward.
If God be dealing with spirits by his common grace, it
looks hopefully if it be comported with ; and when thoughts
do throng in from time to time with you, that you cannot
do as the most do, that is, throw away all concern about
your souls, as it may be the generality, so far as you have
opportunity to observe, trouble not themselves (as you can
discern) with any thoughts at all, what shall become of
them hereafter. But there have been such thoughts which
have been struck in as so many darts and arrows into your
hearts. You are not to think that you have been the authors
of them to yourselves, but that God is at work with j'ou, is
dealing with you, is in the way with you; and thijs (I say)
looks hopefull}', if it be duly comported with. And yet,
again,
10. It is a very hopeful, encouraging character, if you
should find upon consideration that you have arrived no
farther, and that you have not gotten to a firmer, more
settled state in holiness and walking with God, yet you
do also find a great disposition in yourself to self-accusing ;
that you are apt to criminate yourself, to find fault with
yourself, and to lay load on yourself with blame ; to wrap
up yourself (as it were) with shame ; that your profi-
ciency hath been so slow and little all this while. This
looks very hopefully ; when this is the sense of your souls,
looking in, and looking up at the same time, "^ God be
-merciful to me a sinner!" The publican's character was a
good character, and an hopeful one, compared with the
opposite one of the Pharisee. Luke xviii. 13. The Pha-
risee and the Publican both go up together to the temple
to pray ; the Pharisee hath nothing to take notice of in
SEu. xfi.) Grounds of Hope suggested. 170
himself but his good deeds, (and verjr pitiful ones diej
were ;) '* 1 fast twice in the week; I give alms of all I pos-
sess ;" I pay " tithes, mintj anise, and cummin ;" (we are
toJd elsewhere they punctvially paid these tithes ;) " I am
not as other men, nor as this Publican." The Publican
hath nothing to say ; but, standing at awful distance, cries
out, " God be merciful to me a sinner!" And the Publi-
can (it is said) "went home to his house justified rather
than the other." Such as are full of self-accusing thought,
they live with perhaps too tormenting fears concerning
their state Godward, yet there is that of intermingled
good witli it that leads towards a good issue at length, and
which carries a plain indication, that they are not to look
upon their state as a lost state. And, especially,
11. If there be any relentings towards God, any tender
relenting and self-bemoaning. There may be self-accusing
without these kindly genuine touches of remorse that there
should be ; and there may be of them too, and in too low a
degree, and in too transient a manner. But while there is
any thing of them, there is real ground of hope that God is
dealing with you, and is likely to carry on the work fur-
ther, according as you duly comport with him in what he
hath began, and is yet doing, " 1 have heard Ephraim
bemoaning himself." Jer. xxxi. 18. Refer that to what
goes before, and you will see there is " hope in their end,"
*^ I have heard Ephraim bemoaning himself;" — things are
like to have a good issue yet, though he hath been way-
ward, cross, perverse, and rebellious ; yet, let me listen to
him; Do not I hear him bemoaning himself? — " [have
surely heard Ephraim bemoaning himself, and secretly
saying. Turn thou me, and I shall be turned, for thou art
the Lord my God.'' There is hope in the end, as to this
case. It looks as if it would have a good end at last, A
heart hard as a rock under the gospel, is a dreadful thing ;
the impenitent heart, the heart that cannot repent. And
I add, lastly,
12. If there be yet a resolution to persist, to go on in the
way that leads towards life, this looks well ; you have
not yet attained ; you are not yet at a certainty ; but yet
you are resolved to go on, to hold on your course according
to that warning given by good Samuel to the people of
Israel, that were now set a trembling, and in a most dread-
ful consternation, what would become of them ; they
dreamed of nothing, when God thundered upon them, and
when the lightning from heaven testified divine displea-
N 2
180 THE GOSPEL BEING HIDDEN
sure; they, I say, thought of nothing but destruction.
Well, (saith Samuel,) do not you, for your part, " turn
aside from following the Lord ;" he will not cast you off if
you persevere in your way, and turn not aside from fol-
lowing him. He will not cast off his people, because it
hath pleased the Lord to make them his people ; he will
cast off none that do not first cast off him. And many
such, too, he may recall and recover; but while there is
a resolution with you, come of it what will, I will never
forsake the holy way ; I will spend my days in prayers
and tears : 1 will never give over waiting and seeking, what-
ever comes of it. Oh ! what an emphatical benediction is
that we find pronounced in this case ! " Blessed is the man
that heareth me, watching daily at my gates, waiting at
the posts of my doors ; for whoso findeth me findeth life,
and shall obtain favour of the Lord." Prov. viii. 34, 35.
There is a blessing upon all waiting ones. Pray, take that
blessing home, whosoever of you are yet trembling ones,
suspenseful ones, — you that have hearts full of doubt, you
know not what will become of things with you ; if there be
that resolution to wait and persist in a known prescribed
way of duty, he that so doth, hath a blessing pronounced
from the God of his salvation ; there is a blessing over his
head from the God of his salvation, to shew you how little
liable he is to the heavy doom of being irrecoverably lost.
That God, who glories in the title of the God of our sal-
vation, he is breathing down a blessing upon you all, while
that you are resolved upon a course of waiting; I will wait
till I die; " I will call upon him as long as I live ;" I will
never give over following him, let him do what he will
with me. This is the course that is never likely to have
an ill end.
SBR. xiii.) Suggestions by Way of Warning. 181
SERMON XIII.»
S CORINTHIANS, IT. 5.
hut if our Gospel be hid, it is hid to them that are lost.
We are, upon the use of this, and the last we insisted
upon was of inquiry ; or, we intended therein to assist their
inquiry who may be solicitous touching the state of their
own case, whether they are not lost irrecoverably while
they live under a gospel that aims at the saving of souls,
but which they apprehend doth them no good, and they
fear never will. I have in reference to such, the last time,
given sundry characters that will bespeak their state upon
whom they are found, not to be hopeless ; that it is such,
as concerning which they ought by no means to conclude
that they are lost, that they are out of the reach of mercy.
And, as to what thereupon remains, I have only this
further to do, that is, to lay down two conclusions, in
which I shall sum up much of the meaning of what hath
been said ; that is,
1. That there can be no hope that their state shall be
good and safe at last, who continually live in the neglect
of those methods which the gospel they live under pre-
scribes in order to their salvation. And,
2. That there can be no ground for them to fear they
shall be finally lost, who, with dependence on the grace of
the Spirit of Christ, are resolved, to their uttermost, to
use the methods which the gospel doth prescribe in order
to salvation. The one sort have, in their present state, no
reasonable ground to hope ; the other, in their present
posture, have no reasonable ground of despairing fear.
These two conclusions sum up what I would leave with
you upon this subject. And thereupon I shall say some-
what : 1. By way of warning; and (if that will not do) by
way of lamentation to the former sort. And, 2dly, some-
what by way of exhortation and encouragement to the
latter.
1. As to the former, I must repeat it to them, that they
have no ground for a present hope that they shall be saved,^
* Preached, May 10, 1691.
N 3
182 THE GOSPEL BEING HIDDEN
in the continued neglect of those means and methods which
the gospel hath prescribed for salvation. And I would
recommend to such, for their warning, those plain and
awful words, " Work out your own salvation with fear
and trembling, for God worketh in you to will and to do
of his own good pleasure." Phil. ii. 12, 13. There is an
injunction with the reason of it, and both the injunction
and the reason have their distinct parts. As to the injunc-
tion, there is the substance of it, with its modification. And
the enforcing reason thereof hath in it considerable too
of the substance thereof, and its modification, each of the
latter corresponding with each of the former: Work you,
why? for God works: do you work with fear and trem-
bling, for God works at will and pleasure. You have rea-
son to work, because God works. You have reason to
work '' with fear and trembling," because he works under
no obligation, but at absolute liberty, so that he may
desist when he will. If you resist, if you withstand, if you
' work not in subserviency, in subordination to his gracious
work, he may retire and leave you to perish when he will ;
he works at will and pleasure, therefore do you work with
'* fear and trembling." And since we find the Scripture
doth speak after this tenor, here and in many other places,
*' Strive to enter in at the straight gate/' — " Give diligence
to make your calling and election sure," — " They that run
in a race, run all, but one obtains the prize ; so run that
you may obtain :" as if he should say, Do you so run as
if yon were the only person in all the world that should
be saved, and yon might be that one; that is, as if you
did know, that but one person in all the world should be
saved, and jou might be that one. *' But one obtains the
prize ;" i*un as though there were but one that should be
saved, and that you may be that one. Since, (I say,) this is
the tenor of Scripture in reference to the great affairs of
our salvation, or that we may not be finally lost under this
gospel; there can be no present hope, no ground for a
present rational hope for them that do counterwork these
stated methods that God hath prescribed for the saving of
souls. I will not say, that God will never reclaim you; we
know not what boundless immense goodness, and the riches
of mercy, that are with him, may do; — but, 1 say, yon
have not a ground for a present rational hope; t4ie way
you are in takes hold of hell, and leads down to the cham-
bers of death. You are in the way to perish. Such as
have determined within themselves they will continue in a
SEn. xiii.) Suggestions by Way of Warning. 183
sinful endeavour of pleasing their flesh, and in a sinful
neglect of saving their souls, and will admit no thought
that tends to their disquiet, and to cross them in their sin-
ful course; but they live under the gospel. They (l say)
that do so conjoin with the profession of the gospel the
contempt of it, are never to expect that they are to be
saved by the gospel they despise ; or that the grace of it
shall save them, while the authority of it doth not rule
them. They have no reason to expect that. Therefore,
if this should be the continued resolution of any, (I hope
better things as to you, and things that accompany salva-
tion, though 1 thus speak ;) but if this should be the con-
tinuing resolution and posture of any soul, nothing re-
mains but to lament their case.
I would take up a lamentation for such, and invite all
that are serious to join with me in lamenting the wretched
forlorn state of such as are perishing upon these terms.
Sundry things concur to give us here the representation
and prospect of a most dismal and deplorable condition;
a stake that doth even claim and challenge from us to be
lamented; that we lament, while all endeavours of reme-
dying it seem still frustrate and in vain. Why,
(1.) Such are perishing under the gospel; that is, they
are benighted at noon; they have created to themselves an
horrid darkness in the midst of a bright and clear day ; —
they are lost in a da}' of salvation. This is the day of sal-
vation ; it is so (it is to be hoped) to many others; and,
oh, what a fearful thing it is to be lost, and perish amidst
a company that are taking hold of salvation, or of whom
salvation is taking hold ? And,
(2.) They are the more fearfully lost, not only under the
means of salvation, but by them ; gospel light strikes them
blind : '* this is the condemnation, that light is come into
the world, but men love darkness rather than light;" the
sweet vital savours of the gospel strike them dead ; become
to them the " savour of death unto death." They are so
much the more miserably lost, by how the more there is
of apt and suitable endeavours used in vain for the saving
of them. The blessed God opens to them the design he
hath in hand of saving sinners; he hath sent his Son with
direct cpplication to them, " to seek and to save them that
are lost;" his Spirit strives with them, and against all its
motions, all its convictions, they are breaking their own
way to eternal ruin. How dismal is the case, to think that
they are so often invited, yet are lost ; warned, and yet
N 4
184 THE GOSPEL BEING HIDDEN
lost! lost! Exhorted, and yet lost! Besought, and yet
lost! Wept over, and yet lost! They descend, and go
down and perish under the intreaties, and against the pray-
ers and cri^s of friends and relations, and of such to whona
their souls are dear even as their own souls. And again,
(3.) It is to be considered that it is their souls that are
lost. This is the subject of the loss. Ah, poor wretch !
if thou liadst only lost an estate ; if thou hadst only lost
an eye ; if thou hadst only lost a limb, a hand, a foot, a leg,
an arm, here had been either some remedy, or some relief
for this loss; but to lose a soul, an immortal spirit; to
have that precipitated and plunged into an eternal ruin, —
what reparation, what remedy for this loss ? And,
(4.) Such are lost when they never thought of it, or, it
may be, when they had the positive thought all the while
of being saved ; when they speak peace, peace, to them-
selves, sudden destruction, a surprising destruction, comes
upon them. Wast thou not wont to say, I shall be safe in
m^ neglect of God ? 1 shall live a prayerless life, and be
safe ? 1 shall live a vicious life, and be safe ? I may please
my flesh, and gratify my sense all my days, and be safe ?
Are they not wont to think so? They perish when they
think not of it ; they are ingulphed and swallowed up in an
unfeared ruin ; sunk the worse, and so much the more
dreadfully by much the less it was dreaded, the more fear-
fully the less it was feared. And,
(3.) It is very deplorable, in their case, to think of the
companions that they have been formerly associated with,
and that they are associated with now. Such as have been
companions with them in exercises of religion, such as
have been companions with them in acts of wickedness,
and such as are now companions with them in torments,
fearful aggravations of their being thus lost, arise from
such. Those that they have been wont to hear sermons
with, and that they have been associated with in the
drunken debauches that have drowned all the remem-
brance of them. Those that they have been with (it may
be) under convictions, under some good impressions ; and
with them in those acts of wickedness that have stupified
their souls, and bereft them of sense, and abolished and
obliterated all the impressions that were made on them
before. What heightenings will here be of the woe ! —
what inforcement of the torment of that state, when the
vrretched partakers therein together shall fall to mutual
upbraidingi, criminations, and recriminations of one ano-
SER. XIII.) Suggestions hy IVai/ of IVarning. 185
ther! — when one shall say. Oh, cursed be the day that ever
I saw thy face; and the other shall retort, and sa}', Oh,
cursed be the day that ever 1 saw thine ! — that we who
did sometimes pray together, and sat under the word of
God together, could encourage and heighten one another
to that pitch of wickedness, to be sensual together, de-
bauched together, vain together, drunken together,
wicked together, in affront to all that light that shone in
our faces, and that shone in our very consciences ? And,
(6.) What a mighty addition will it make to be perpe-
tually reflecting, in that state wherein thou canst not
chuse, canst not cease to be an everlasting companion
to thyself? — when one is to be but his own companion, as
he iiath made himself very ill company to himself, he
cannot but be much worse in the infernal state, when
there shall be an everlasting self-consciousness of former
wickedness and present resentments that cannot be
avoided, and against which it is impossible his soul should
now be able to fortify itself. Oh, the pitiable state of
going down to perdition with an enlightened mind ! Con-
sider that. Think of it over again. The pitiable state
(I say) of going down to perdition with an enlightened
mind ! To descend witii rational principles in a man's
soul, which by how much the less heretofore they did
serve for government, do so much the more effectually
now serve for torment ; — that light that did not govern,
did then condemn, and doth now torment. The clearer
the light the more fervent the fire, when that light turns all
into flames, and tormenting flames ; so much the more light,
so much the more the fervour of that flame. To reflect in
that cursed society, that every man shall be to himself his
own cursed companion in the place of torment, upon the
rational principles that he had admitted, understood, and
assented to before ; and to think then how very reasonable,
(oh, how very reasonable !) were such sentiments as these,
often inculcated on me in my former state, that a creature
can never have been made to be his own end ; that it
could never be supposed that a reasonable, intelligent,
immortal spirit was principally designed to serve a piece
of clay ; that a religion, that could never suffice to govern
a man, would never suffice to save him ; that that which
doth not sufficiently distinguish one from a wicked world,
shall never distinguish him from a perishing world. How
often have such things as these been inculcated ! and who
sees not the reason of them now ? But when they shall be
T86 THE GOSPEL BEING HII^DEN
revived in the future state, in that state wherein the
wretched creature finds liimself finally and irrecoverably
lost, how will the light of all these rational principles
glare in his face ! Then what a stupid foolish creature
was I that could not consider these plain things before,
when I saw how plain they were ! When one shall reflect
and bethink himself, How often was I told that that religion,
which should end in felicity, must begin in transformation !
If it shall make my soul happy hereafter it must change
me now, it must have changed it in the former state; it
must have implanted the love of God in it, — it must have
inwrought into it the prsetnordial principles of the divine
likeness, otherwise the temper of ray own soul must banish
me from the divine presence, and associate me with devils
and damned spirits, throughout a long eternity. How
often did I hear these things ! How plain were they, and
unanswerable! How impossible to oppose any thing to
the light and evidence of them ! These are things wherein
the gospel doth recommend itself to the very consciences
of men that sit under it, as the foregoing words speak, " we
commend ourselves to every man's conscience in the sight
of God." They have done so, who have spoken to you at
this rate, and about such things as these. If such a gos-
pel be hid ; if the things contained in it, that carry so con-
victive cogent light and evidence in them ; if these things
(I say) be hid, what can the issue be but to be lost? And
how terrible will that be ! How dreadful must the case
be, when any find themselves finally lost, and to have
nothing to do in a vast immense eternity, but to revolve
these plain convictive thoughts in their own wretched
minds! And again, it may be added,
(7.) What an additional weight of misery will there be
.from reflecting upon those that were companions with
many such in their former state, and did take the right
and safe way, and persisted and persevered in it to the end !
What tormenting resentments will arise from the thoughts
of such ! To think of such and such an one, we have gone
to the assemblies together, we have sat together under the
same sermons. It may be such an one was convinced,
and so was I ; perhaps we compared thoughts with one
another; the convictions with such and such issued in a
thorough work. Such and such an one being convinced
did shut up himself in secret; he wrought out the matter
in prayer with the blessed God. The thing issued at length
in a solemn covenant between him and the Redeemer; he
SER. XIII.) Suggestions by Way of iVarning, 187
gave lip his soul, infolded in the bonds of an everlasting
Covenant, into his hands who is the great and only Saviour
of souls. And why did not 1 do so too ? We have had
the same warning ; " M}' son, when sinners entice thee,
consent thou not." Pro v. i. ]0. Oh, why did he take
warning, and why did not 1 ? Why did he pray, and why
did not { .'' Why did he covenant with God, and why did
not I .? Why did he say, God should be his God, and I
would never be brought to say it .? And why was he
true and stedfast to that covenant, but I was false and un-
steady .? And,
(8.) How will it wound to think how near the matter was
to a determination the other way, at some particular junc-
ture of time; sometimes, when I was deliberating, the ba-
lances seemed to hang even, and I was just upon resolving
the safe and happy way ! O wretched creature that I wasl
what came into my mind that I should recede and revolt,
and fly back when 1 was urged to it, to come just now to
a closure with God in Christ : Accept and resign ; take him,
and give up myself? What madness possessed me, that,
when I was just going to do it, I did it not? What
plucked me back? Oh, to think how very light matters
turned the scale! the other season of sensual delights;
this and that vainly to be tried once again ; less than a
feather cast the balance against my God and my soul, and
my eternal well-being; what will these things do in an
eternity, when a man hath no other employment for his
thoughts? And, lastly, to think,
(9.) That 1 took him for my adviser whom I might easily
have known to be the destroyer of souls, and against whom
1 know to be the Saviour of them. The counsels that come
- from our blessed Lord and Redeemer, and the temptations
of the wicked one, they carry their own differences so
manifestly along "with them, that nothing could have been
easier than to have discerned and perceived the difference ;
whose was the voice in the one, and whose in the other ;
whose language was now spoke, and whose language then.
How easy is it to discern the difference when there are
suggestions thrown into the mind, '' Soul, take thine
ease," pursue thy pleasures, admit of no disturbing dis-
quieting thoughts ; what were thy faculties made for but
to be gratified and indulged ? And when it is on the other
hand said, Thou dost not know how long thou shalt live;
thou hast no command of another breath ; thou art to
make no boast of to-morrow, for thou dost not know whe-
188 THE GOSPEL BEING HIDDEN
ther ever thou shalt see a to-morrow. " Seek the Lord
while he may be found, and call upon him while he is nigh j"
turn to him while he invites thee to turn, and while thou
mayest turn and be accepted. How easily are these voices
distinguishable! But for a man to have given himself up
to be led captive by Satan at his will, so as he hath no other
will but the devil's will ; it is the devil's will I should neg-
lect God, 1 should forfeit my soul, and throw off all
thoughts and cares about my eternal concernments ; and
he hath signified his will in such and such temptations.
Oh, that a man should be so infatuated as to comply with
the known will of the devil, who is a murderer from the
beginning; a liar, and a destroyer of souls; and that
against him who is love, and kindness, and goodness itself,
and the Redeemer and Saviour of souls ! If there be rea-
son to apprehend there are any sitting under the gospel ;
under its daily teachings, solicitations, warnings, and
counsels ; that will yet perish in their own way, till they
finally perish, if they will perish unreclaimed, let them
not perish unlamented ; let us throw tears over ruining and
perishing souls ; follow them with lamentations to the
brink of the pit, though we cannot save them from preci-
pitating themselves into it.
2. But I must change my voice, somewhat turn my
style, and apply myself a little to that other sort, such as
are full of solicitude lest they should at length perish and
be lost under this gospel, as having it still an hidden gos-
pel to them that hath never done them good, and that they
are afraid they never shall be the better for. I must re-
peat to such, that, in the way of your duty, and while with
dependance on the grace and Spirit of Christ you are re-
solved to comply with the prescribed methods of the gos-
pel, you have no cause to fear you shall be lost; you
have as little cause for that fear as the others have for their
mad presumptuous hopes. I must leave some things witb
such, the more fully to convince them of this. As,
(1.) You are in the present way of salvation ; the way you
are in hath a good tendency ; it looks well : it looks to-
wards a good end; it hath a pleasing aspect with it: never
fear you shall miscarry while you are in this way ; it is the
way of life, and the way that tends to life ; that is, there is^
life in the beginning of it, and the further any one makes
progress in it, the more and more he penetrates into the
regions of life. There is a continual tendency to life in
that way ; that is, as any do persist and go on further, they
SER. XIII.) Suggettions by Way of Advice. 189
do come into fuller and fuller vitality, till they arrive to
the present fulness thereof, for eternal life ; and the incho-
ate life of this present state, are both of a-jiiece. There
are some previous essays tending to life that you are under
the present seizure of, even now, while you are looking
heaven-ward, looking God-ward ; it is somewhat of life, or
of preparatory workings that have that tendency, and that
cognation have taken hold of you, because that it is plain
such thoughts are internal, and so are the springs of an
internal motion ; and there is no internal motion, or from
within, which is not to be looked upon as a kind of vital
motion ; though it is true, indeed, there are fainter begin-
nings that are extinguishable, yet there is a great matter
to have some beginnings; for if they are yet such as are
extinguishable, they are yet also such as are improveable,
and may rise and come higher, till they come beyond the
sphere and verge of common grace, into the verge of spe-
cial grace, which two spheres do very closelj' border and
touch upon one another ; and he that is upon the extremity,
the extreme verge (as I may speak) of common grace, is
often upon the very verge and brink of special grace. And_,
(2.) As you are in the way of God, a way that hath a good
look and tendency, God is in the way with you, it cannot
but be; but that he is with you, and will be with you,
while you are with him ; you find him with you; you are
to impute it to his being with you, to his presence with
you, that there are inclinations and dispositions that tend
heavenward, that tend towards that good and blessed state.
*£ou are to take heed of arrogating any thing in this kind
to yourselves. Suppose it be yet but common grace, —
common grace is grace; and if it be grace, it is not nature;
it is not to be attributed to you, — you are not to arrogate
and claim it to yourselves ; This is of me. The thinking of
a good thought, we have not a sufficiency for, as of our-
selves ; we are not to claim that : and there is many a good
thought that may be short of saving grace; but we should
take heed of assuming it to ourselves; and therefore, if
there be inclinations and dispositions towards that way,
and towards that state which you are to design for, and
professedly bending your thoughts towards, yet say, you
have a divine presence with you ; for these things are to
be ascribed to him. All such previous workings and dis-
positions, you must say, they do all lay claim to a divine
author ; suCh a wretch as I must lay claim to nothing
that hath any the least appearance of good in it. And,
wo THE GOSPEL BEING HIDDEN
(3.) You are to consider for excitation and encourage-
ment jointly, that this is the proper state of conflict wherein
now you are ; your present state is a conflicting state.
You are with great and earnest contention of spirit to
make your way to heaven and eternal life; it is the busi-
ness of the state wherein you are; a state of probation, and
a state of preparation for a final eternal state, liesolve
upon doing suitable to your state. And consider,
(4.) That it will not last long. The time of trial will soon
be over; rest, and enjoyment, and rejoicing, and triumph,
will ensue. Conflict and fidelity therein to the death. En-
tertain yourselves with such pleasant words as those which
have come from that mouth into which, and by which all
grace is poured, " He that endureth to the end shall be
saved." Matt. xxiv. 13. '' To him that overcometh shall
be given to sit on my throne, as I have overcome, and am
sat down with my Father on his throne." Rev. iii. 21.
'^ He that overcometh shall be a pillar in the house of my
God, and shall go no more out." Rev. iii. 12, " To him
that overcometh shall be given the new name in the white
stone, which none knoweth but he that hath it." Rev. iii.
i7. " He that overcometh shall be fed with the heavenly
manna. And he that overcometh shall inherit all things."
Rev. ii. 17. Strive and labour now as one that designs
and expects to overcome ; and never fear you can be lost
in so doing. It is unreasonable to fear a being lost in that
only method which is prescribed for salvation. For, what ?
Do we think the blessed God hath prescribed inaptly, un-
suitably, vainly, and with no accommodation or subser-
viency to the design for which he hath professedly pre-
scribed it? And again,
(5.) As that which should excite you greatly, consider
that the contest is for your souls ; it is for eterual life ;
there is no giving out so long as you can say I am on this
side eternity, my life is yet whole in me ; I have this spirit,
this soul, that was infused by the Almighty, yet in me ; I
am never to throw away this soul so long as 1 have it ; so
long as I find this spirit is in me, that inspiration of the
Almighty that first gave me understanding. I am never to
abandon this soul ; and it is abandoned if you should throw
away all hope; you can do nothing for your souls if there
be no hope ; despair binds up all rational endeavours. There
is not one step more ever made, in order to salvation, after
it becomes totally despaired of; that is an actual partici-
pation of hell. You put yourself into the infernal state
SEE. xni.) Suggestions Itj/ Way of Advice. 191
too soon, and without warrant, while you have no pretence,
no ground for it. Why should a man devilize himself, when
God hath not done it? He doth distinguish your state
from that of devils, why should you make it the same with
them ? There is no such thing as praying in hell; no such
thing as supplication for mercy, or expectation of it; no
possible expectation. Why should a man turn his present
state into a final state, and that which is so accursedly
final. Your present state is in order to another that admits
of no change, and which can refer to none beyond it. And
consider, too,
(6.) That your business lies with God, who is pleased to
make himself known by most sweet and pleasant titles, —
''^ The God of all grace," — " God who is rich in mercy ;" —
and by such a name as, " The Lord, the Lord God, gracious
and merciful, long-suffering, abundant in goodness and
truth, forgiving iniquity, transgression, and sin, though he
will by no means clear the guilty ;" that is, those that will
have none of his mercy ; they that by impenitency and infi-
delity bind down their own guilt upon their own souls, he will
never clear them; but he is most ready (even from what he
saith to be his nature) to receive returning souls, complying
souls, those that are willing to take his way, and fall in
with his methods ; otherwise he must forego his own
name, and no longer be called gracious, merciful, abun-
dant in goodness. Will you not believe him when he pro-
tests and swears by his own life? "As 1 live, saith the
Lord, I desire not the death of a sinner, but that he return
and live. Turn ye, turn ye, for why will ye die, oh, house
of Jsrael ?" Do you think that God trifles with men, when
he bespeaks them at this rate ? Do not these words carry a
signification with them, the most pleasant, the most em-
phatical that can be thought, to any soul that is inclined to
turn to him ? They import nothing of encouragement to
those that will not turn, or to them that securely and resol-
vedly go on in the way of their own hearts, otherwise than
- as they do still invite their return : but supposing
no returning disposition, there are other words that
speak the mind of God towards that other sort of men.
" He will wound the hairy scalp of them that go on still in
their trespasses." Psalm Ixviii. 2L " He is angry with the
wicked every day." Psalm vii. 11. " He rains snares upon
them, fire and brimstone, and an horrible tempest. This
is the portion of their cup." Psalm xi. 6. " It is a fearful
thing to fall into the hands of the living God." So here-
192 The gospel being hidden
presents himself towards them who are resolved to continue
the contest with him, and will rush upon the thick bosses
of his buckler." Job xv. 21. But if any will take hold of
his strength, and make peace with him, they shall make
peace. Isa. xxvii. 4, 5. Fury is not in him, but though
he can easily, as a devouring fire, burn up briars and
thorns, yet if any will take hold of his strength, and make
peace with him, they shall make peace. This is God-like,
this is suitable to his present nature, every way suitable to
the perfection of the Deity. Consider with what a God
you have to do : you have no cause to fear having to do
with such a God, as will not let you be lost and perish
finally : you have no cause to fear that he will, when you
find in your heart a disposition to comply with him, and a
desire to do so; fain I would do so, fain 1 would be what
he would have me be, and do what he would have me do.
It is a blasphemy against the divine goodness, against the
very nature of God, to suppose that he will throw away a
soul that so inclines towards him. And,
7. It is against the express word of Christ to suppose
that he will let such a soul be lost. '^ Come unto me all ye
that labour and are heavy laden, and I will give you rest."
Matt. xi. 28. " He that cometh unto me, 1 will in no
wise cast out." John vi. 37. And what? Will you not
believe him ? What cause did he ever give you to disbe-
lieve him? To whom did he ever shew himself guileful,
or apt to deceive? He that came into this world, full of
grace and truth, how horrid is it to take up a suspicious
thought of him ! And lastly consider,
8. That it is not only contrary to his word, but it is con-
trary to his nature and design to let such a soul miscarry,
be lost and perish in his sight, and under his eye, that de-
sires to comply with the methods that he hath prescribed
in his gospel. It is against his nature, his nature is ex-
pressed by the divine name which is in him ; " My name is
in him," as we are told by God himself, concerning Christ,
the great Angel of the covenant. Exod. xxiii. 21. " Pro-
voke him not, for my name is in him." And what is God's
name? The Lord, the Lord God, gracious, — as you heard
before. My name is in him, that is, my very nature is in
him, whereof that name is expressive.
And it is contrary to his design for what ? Do you think
he came on purpose into this world to save sinners, and
yet to let them be lost, when they are willing to take his
prescribed way, and comply with his methods ? How can
SER. XIII.) Suggestions hy Way of Advice. 193
it be so ? Wliatj is he not true to himself? Doth he not agree
with himself? consist with himself? Hath he forgotten what
he died for, what he took human nature for, and what he
hung upon an ignominious cross for? All the difficulties
he had to contend with for the saving of souls are all over-
come and over already. He is to be scourged no more,
buffeted no more, crucified no more, to be in travail for
souls, and in agonies under the divine anger no more, he
hath done all that was toilsome, laborious, and pain-
ful, borne all that vvas grievous and bitter; he hath no-
thing now to do but what is pleasant work, to emit the
influences of life and grace to craving and desiring souls:
and so he will do, if the desires of our souls be indeed to-
wards him ; he cannot forego himself, and quit his own
design; he was so intent upon that design of saving, as to
run through the greatest difficulties imaginable, all the
terrors of death, and all the powers of hell and darkness
could not stand in his way ; no, he would make through
them all to save souls. Will he then let yours be lost,
when you are crying after him, and reaching towards him,
to put yourselves into the hands and arms of his saving
mercy ? It cannot be.
And so as I have shewn how reasonable it is to hope, I
shall (God willing) the next time take a text on purpose
to shew you how necessary it is to hope, that as from what
has been said, you may understand somewhat of the ground
of hope in this case, (for you are not to hope without
ground,) so you may understand somewhat of the great
importance of hope in it too. 1 shall therefore next (God
willing) make it my business to shew of how mighty influ-
ence hope is, towards bringing about that great work
which is to be done upon souls, in order to their eternal
well-being.
VOL. VIII. o
l94 SAiVATION BY HOPE.
SERMON XIV.*
ROMANS VJll. 24.
We are saved by hope.
I DID let you know the last time, that I intended to
speak on these words ; that as I had shewn you what
ground there is of hope for solicitous, awakened souls, that
they shall not finally be lost; so they might from thence
see of what importance it is to them to hope that they shali
be saved. Their very salvation itself depends very greatly
upon their hope of it. If there should be any here (which
God forbid f) to whom salvation itself is a little thing, the
hopes of it cannot but be less. If there should be any
with whom it is inconsiderable, and who do not use to trou-
ble their thoughts with any such matter, whether they be
saved or not saved; the hope of being saved cannot with
such, but by consequence, be very inconsiderable ; a thing
that will weigh very little with them.
But for such whom God hath awakened, and made to
bestir themselves, such as are afraid of perishing, and to
whom destruction from the Almighty is a terror, such
whose hearts tremble within them, to tliink of any possibi-
lity or hazard that they may yet be lost under a gospel of
salvation ; to such (methinks) these words should carry a
grateful reviving sound.
And as they must be supposed to have this their wont, to
revive this great question upon their minds, and be at it
upon their hearts; What (oh what !) shall I do that I may
be saved ? Methinks it should be grateful to them to have
so apposite and present an answer to their question, — why,
you are to be saved by hope. The hope of being saved
must do something to save you.
We know by common experience, that hope is that
mighty powerful engine, which moves all the intelligent
world, and rules and governs the whole frame and course
of rational nature every where ; so as that no design is
driven on, no undertaking ever set on foot, but as men are
* Preached May 17, 1091.
SER. XIV.) llie Introduction. 195
influenced, and led on by hope. In reference to any thing
whereof they have no hope, they sit still and do nothing.
And as it is so in reference to common aflairs, it would
be proportionably so too, in reference to the affairs of our
salvation, if this great engine, which is planted in the very
soul of every man, were but rightly and duly managed and
turned this way. And so much the more effectual it must
be, and work with so much the more energy, by how much
the more its ground is better and tirmer, in reference to
those affairs tliat do relate to our souls, and to our final
salvation. God hath set no such connection between the
most earnest endeavours and answerable success, with refer-
ence to external and secular affairs. He hath given men
no ground to be confident, that if they labour to be rich,
they shall be rich; if they labour to be great and honourable
in the world, they shall be so : but he hath given sufficient
ground to be confident, that no man that seriously mindeth
and manageth the affairs relating to his salvation, shall be
lost. Therefore, whereas in reference to other affairs, hope
is the causa sine qua non, here it is the causa due qua non et
cum qua ; that is, in reference to other affairs, hope is the
principle, without which nothing could be done or at-
tempted ; but in reference to those affairs that relate to our
final and eternal well being, not only the attempt, but a
good issue, will ensue upon the use of a true hope.
And that is it therefore which I design to insist on from
this scripture; That is, to shew you, (which you must take
for the ground of oui:, discourse,)
Doctrine. That whosoever are finally saved, are saved by
hope. And in speaking to this I shall shew,
1. What this hope is, of which this is said.
2. What influence it hath towards our salvation.
1. What this hope is. It would be a very useless thing to
discourse philosophically to you about hope in general;
which every one doth better understand by feeling, by the ^
sensation he hath of it in his own mind, than he could do
by the most accurate definition of a philosopher. It is
easy to be collected what hope in general is, by considering
the nature of man, and his present state, in comparison
with one another. The nature of man makes him covet
to be happy, and he finds his present state admits of no ♦
such thing; whereupon hope is that passion which must
of course arise from such a complexion of the rational
nature, and such a state of the common case of men. " It
is that passion of the soul, by which It reacheth forth itself
o 2
19G SALVATION BY IIOl'E.
to the uttermost, in the pursuit of somewhat that appears
to be good, and likely to better its state, and that is attain-
able, possible to be attained, but not to he attained without
difficulty." This is hope in general.
But when w^e have this account of hope in the general
notion of it, we are yet to seek of what hope this is said, that
^- it saves, that we are saved by it. We are sure this is not
' universally true of all hope. There is much hope in the
world that signifies nothing to men's salvation; yea, much
that signifies a great deal to their destruction. Many are
not only lost, notwithstanding their hopes, but they are
destroyed by them: they might have been safe and happy
if they had had no such hope.
i\nd therefore, what this hope is, concerning which this
is said, we are more narrowly to inquire: and we do not
find that the text itself doth suffice to give us a distinguish-
able account of it. It doth not assign its proper characters;
it describes it no way, but only by its remote final issue,
— We are saved by it.
But since it is manifest that all hope doth not save, and
that much hope doth destroy, it is sufficiently intimated to
us, that there must be somewhat very particular and dis-
tinguishing in the nature of that hope, to which this effect
is ascribed, when we are told we are saved by it. It is
intimated to us, that there is an hope that is saving. We
must consider in what sense therefore hope may be said to
be saving. It is in a twofold sense that hope may admit
to have this said of it, in opposition to such hope of which
it cannot be said.
^ 1. i^s salvation hath a certain connection with it. There
is an hope with which it hath a certain connection ; a hope
true at first, and which therefore continues, and which being
continued, doth terminate upon salvation, and takes hold
of it, as all of apiece with it. ** Gird up the loins of your
minds, and he sober, and hope to the end, for the grace
that shall be brought unto you at the revelation of Jesus.
Christ." 1 Peter i. 13. When we are there told of " re-
ceiving the end of our faith, the salvation of our souls ;'"
verse 9. and are told of " them that believe, to the saving
of the soul ;*' Heb. x. last verse ; we find this believing,,
or that faith, described in the very next words, Heb. xi.
1. "to be the substance of things hoped for, the evidence
of things not seen ;" so that faith and hope (we may shew
you hereafter with what difierence) have their exercise
upon one and the same objects, till they actually end in
SEU. XIV.) IVhat saving Hope is. 197
salvation, with which therefore they have a firm and imme-
diate connection; even as a thing hath with itself; as that
which is begun, and is yet imperfect, has with the same
thing having arrived to its consummate and perfect state.
But then,
2. Hope may be said also to be saving, not where it
hath an immediate connection only with salvation, but
where also it hath a leadingness and tendency thereunto,
though that effect may not certainly ensue. And accord-
ingly there must be a twofold hope. There is an hope
that we are to reckon an effect of the Spirit of holiness, a
real part of the new creature, a divine production in the
soul. '^ The God of hope fill you with all joy and peace
in believing, that you may abound in hope, by the power
of the Holy Ghost." Rom. xv. 13. There is such a hope
as that; and there is also a rational human hope, which
may have its exercise about the same thing, about the
same final object, and ahout many things that lie interme-
diate thereunto, as means for the attaining of it; and which,
being assisted by the common grace of the Spirit, may end
in the former hope, and consequently in salvation. Now
it is the former hope that must be aimed at, and for this
latter hope it is neither to be rejected nor rested in. It is
not to be rejected. — A rational human hope, as such, when
it is employed about divine objects, while we have no more
in us, if any have nothing more, yet in him; this he ought
not to reject, nor ought he to rest in it by any means; but
labour to cherish it as an improvable thing, as that which
by the influence and operation of the Divine Spirit falling
in, may be heightened and raised up into that which shall
be certainly saving hope; or the hope that shall be in im-
mediate next connection with salvation. And both these
are very distinguishable from the hope that hath no ten-
dency to save, but hath a most direct aptitude in it to
destroy, ruin, and undo souls for ever. They are both of
them very distinguishable from that. And to speak a little
more particularly, I shall therefore here,
1. Shew you what hope it is that hath not this tendency,
and is not like to have this end of saving. And,
2. Then shall shew you what it is.
1. What hope is not saving? It is not that which is
quite wrong and false, both as to its object, and as to its
ground ; or in reference to the one or the other of these.
Take them distinctively, that hope which is wrong, either
o 3
198 SALVATION BY HOPE.
as to its object or as to its ground, is none of the liope
tliat hath any tendency to the saving of us.
I. If it be wrong as to its object, its material object, the
thing we hope for; if that be quite ahen, and of another
kind from the business of our salvation, and final felicity,
it can contribute nothing thereto: all that hope wherein
'the minds of men do go besides the proper business, and
run into things of quite another kind : it is plain that hope
can do a man no good, in order to his being saved. That
hope whereof the object is a worldly felicity, or prosperity,
whether it be for one-self, or whether it be the felicity or
prosperity of any party of men in secular respects, to which
he hath thought fit to adjoin himself, and to make one
with: this can signify nothing, it is plain, to the saving of
him. " If in this life only, we have hope in Christ, we
are of all men most miserable." 1 Cor. xv. 19- This hope
doth not only not save, but it destroys, carnalizes men's
minds, habituateth them to this earth, and transforms
them into the image of it. And do men think to carry a
piece of earth with them up into heaven, when that is all
their hope terminateth upon, or is concerned about ? No;
this is^so far from helping to their salvation, that it hurts
and hinders all that can be. It is by such an inclination
of mind as this, that men run themselves into snares and
temptations, and come at length to be drowned in perdi-
tion and destruction. 1 Tim. vi. 9- The root of all evil
is that very desire that is twisted into this hope. And sup-
pose it be a good state of things in this world, from any
community or party to which they have adjoined them-
selves, so as that their minds and hopes fly no higher, but
only that things may go well with them and. their party,
here in an earthly state. This signifies as little to final,
eternal salvation ; yea, though the party and design be
never so right with which any such have united themselves.
It is very true, it is no unlawful thing, yea, it is an highly
commendable thing, a praiseworthy thing, to have one's
mind very much concerned and taken up about the pros-
perity and success of a just cause, of a good and honest
interest in this world, supposing these two things be pro-
vided against.
(1.) That we do not mind and employ our thoughts and
hopes about tfeings of that nature finally and term i natively,
so as to exclude the great things of the other world, and
that last end that runs into eternity. An everlasting feli-
city to ourselves and the church of God, wherein he is to
SER. XIV.) JVhat Hope h 7iot saving. 19{>
have out of us, and from all, his entire, complete, and con-
summate glory. Supposing that the intention of our
minds ^nd thoughts, and the exercises of our hopes about
these temporary things, do not exclude and shut out their
higher and more vigorous exercise, proportionably to the
higher excellency of the things themselves, about these
superior things. Supposing that in the first place. And,
(2.) Supposing too, that we do not so mind such concern-
ments, as thereby to debase and v»eaken religion. It is a
very usual thing, and hardly to be avoided, and which is
actually avoided (1 doubt) but by a few, where there is a
complication of secular interests and religious interests,
together with one another, so to let our minds be involved
and run into the one as to look off from the other. And
thereby in that very complication, religion suffers, 1st. A
debasement; and 2nd. A defilement, an enfeeblement; it
is made a weak thing first, and thereupon a feeble and im-
potent thing. But how few are there in the world that do
mind the concernments of it, in reference to the concern-
ments of another world; and that do exercise their thoughts
about its present concernments with an universalized mind,
a truly enlarged mind, that takes in the interests of God
and Christ as the main thing, and the interests of men as
men, and of christians as christians, under a common no-
tion? But how mean is it, and debasing to the spirit of
a man, and how enfeebling to religion itself, when all the
intention of men's souls runs about the little separate in-
terests of this or that party, even as it is such, without con-
sidering the reference of things to God and the Redeemer?
It is this that hath made religion a mean, sordid, terrene,
and earthly thing. A political religion is that which, of all
things, [ cannot but consider with dread, according as I
find verging, degenerating, and declining more and more
into that". Let each orb be kept apart, and distinct from
one another; and religion for the proper ends and pur-
poses of religion, to refine men's minds, to bring them
nearer to God, to make them capable of his converse and
enjoyment, and to fit them for a blessed eternity. Let
religion do its own work as such ; and let all secular con-
cernments be only minded in subserviency hereto, as the\'
serve to promote the interest of such religion, as is really
worthy the name, and will do the work of religion. But
in the' mean time, hopes that do fill the minds of men with
thoughts about, whether their own private, or more com-
mon and public secular affairs, so as to eat up the thoughts
o 4
200 SALVATION BY HOlPE.
of heaven, and to emasculate the strength and vigour of
their spirits, that should work thitherward : all these
hopes signify no more than a dream towards their salva-
tion; and have no more reference to it, but to prejudice
and to hinder our pursuit of it, and our final attaining of
it. And,
2. Suppose that hope be placed on salvation itself, (and
certainly that hope must subserve to salvation, must
be the hope of salvation, as it is called, 1. Thes. v. 8.) yet
if the ground of it be wrong, it can signify nothing to this
end. if a man hope to be saved upon no ground that will
bear the burden of such an hope, or that can rationally
support it. That is,
(].) If men do hope in themselves, if they hope to be
saved from their own worthiness, through the apprehen-
sions they have, whether of their own excellency, or if it
be but of their own innocency ; here is an hope that will
betray them to perdition, while it is with them the hope of
salvation. Or again,
(2.) If they hope in Christ, but not upon his terms : many
are very full of hopes that they shall be saved ; and confess
themselves to be sinners, and pretend to despair of being
saved for their own sakes, or upon their own account; but
it must be for Christ's sake, and upon his account. But
then they hope for it upon none of his terms : as if a man
hope to be saved by Christ, without ever being made holy
by him. " He that hath this hope, purifieth himself."
1 John iii. 3. It must bean hope right first, as to its end,
as to its final object : that is, an hope of seeing God as he
is, and then right as to the way ; that is, of being made
like him, as that which only can agree with such a vision,
or make the soul capable of it. *^^It doth not yet appear
what we shall be, but when he shall appear, we shall be
like him, for we shall see him as he is. And every one
that hath this hope in him, (it may well enough be under-
stood of Christ, to have reference to him,) purifies himself,
as he is pure;" that hope, it will attemper the soul to the
final object. It is exercised, and taken up about a state
wherein men are to be like God, upon their seeing of him
as he is; '* every one that hath this hope, purifies himself."
It drains the soul from terrene dross, and from every thing
that is defiling and impure : a man cannot converse with so
glorious objects but by an hope that carries (as it were) a
printive power and property with it; for it is by hope that
we do enjoy the object hoped for at a distance. This [ say.
SEK, XIV.) What Hope is not saving. 201
cannot be, but that objects will impress their image, and
beget somewhat hke themselves in the soul. The soul
that is directed and carried, by the power of its own ex-
pectation, to a continual converse with God, as him whom
he expects to see as he is, and to be made perfectly like
him, by the power of this hope, it will be growing liker
and liker to him, and will be purifying itself as he is pure.
But he that hopes to be saved, without ever undergoing
any such change in the present temper of his spirit, he
that hopes to be saved wiiliout ever being regenerate, he
that hopes to be saved against the plain word of Christ, is
so far from hoping upon his terms, that he doth hope
against the terms which he hath expressly laid down in the
gospel ; whereas he hath said in his gospel, " Except a
man be born again," John iii. 5. except a man be regene-
rate, born from above, (as the word admits to be read,) he
can never see, or enter into the kingdom of God. Yet I
will hope that 1 shall enter into that kingdom, and possess
that kingdom, though I never be regenerate, though I
remain the same man I was all my days.
And whereas Christ hath said, ^'^ Except ye repent, ye
shall all likewise perish," Luke xiii. 3. yet men will hope
they shall be saved, though they never repent. And
whereas Christ hath said, they that believe " shall not
perish, but have everlasting life," John iii. l6. they will
yet hope to be saved without gospel faith ; and that, not-
withstanding the gospel itself so expressly saith, " He
that believeth not shall be damned ;" Mark xvi. 16. '' he
that believeth not is condemned already;" John iii. 18.
'^ he that believeth not, the wrath of God abideth on him."
John iii. 36. And whereas, again, the word of the gospel
hath said that Christ will be the author of eternal salvation
to all them that obey him," Heb. v. 9- men will yet hope
that he shall be to them the author of eternal salvation,
though they continually disobey him, and Jive in affronts
to him, to his known laws, and the sceptre of his govern-
ment ; and that, also, notwithstanding he hath so ex-
pressly said that Christ will " come in flaming fire, taking
vengeance upon all that obey not his gospel." 2 Thess. i. 8.
Such as do hope for salvation by Christ altogether without
ground, are never to think that that hope will save them,
but betray them into perdition, or at length, be the very
instrument of a self-destruction to them; their own instru-
ment, and of their o\vn destruction. This is an hope that
will never save, but will do more to destroy than to save
202 SALVATION BY HOPE.
tliem. That hope, that is first totally wrong in its object ;
and, secondly, is altogether without ground, be the ob-
ject what it will, yet it rests upon no ground that can sus-
tain such an hope. But then,
2. We shall briefly shew what the hope must be that
hath this tendency to save ; hath (at least) a tendency to
it. It must,
(1.) Be an hope rightly terminated as to its object. As
I told you before, it must be the hope of salvation, which
is said to be that part of the spiritual armour, which is
thought fit to be expressed by the name of an helmet. The
lielmet is to defend the head. You all know the head is
the seat of design, where projects are formed, where coun-
sels are laid. Now no man (as you heard before) designs
for that of which he hath no hope; that confounds all
designs. If a man hath formed in his head never so spe-
cious models ; when once any thing appears in view which
shews the whole business to be impracticable, so as there
is no hope of succeeding, all those models are confounded
and lost ; there is an end of them. Therefore, there needs
an helmet to protect the head, the seat of counsels and
designs. And this is that which doth it, — '^ the hope of
salvation." If there be a firm, well-laid hope of salvation,
this keeps the mind clear, and in a composed posture,
ready still for deliberation, and to contrive the way, and
course, and method, that may best serve on the one hand,
and to countermine whatsoever may obstruct, and hinder
in the prosecution of it, on the other hand. This hope
must have for its final object the divine glory and likeness,
as that which we are to behold, as that which we are to
bear, as that into which we are to be transformed ; as
above in this chapter; '*' I reckon that the sufferings of
this present time are not worthy to be compared with the
glory that shall be revealed in us." And it is the hope of
this that saves, taking in the other requisites, of which j^ou
will hear more hereafter. So, (Rom. v. 1, 2.) *' being jus-
tified by faith, we have peace with God, and rejoice in
hope" — of what? — '' of the glory of God." The great
thing that terminates this hope must be " salvation by our
Lord Jesus Christ, with eternal glory." As the apostle
conjoins the privative and positive expressions there;
whereas, when there is no such conjunction, either put
alone serves for both, when a man's hope is pitched upon
this final term and end ; that (as was intimated before)
draws his heart, and keeps it under the transforming influ-
sER. XIV.) What Hope tends to save. 203
ence of the object which the Divine Spirit accompanies.
The Divine Spirit doth the transforming work, even at
first, and progressively afterwards ; but it doth it by ob-
jects, by glorious objects, by objects blending in the gos-
pel. We are first changed, and continually " changed into
the same image, from glory to glory ;" but it is " by the
Spirit of the Lord." 2 Cor. iii. last verse. And then,
(2.) This hope must be right as to its ground, as well as in
reference to its object; and that can be nothing else but the
covenant of God in Christ, — God in Christ to be appre-
hended and closed with in a covenant ; or, as he is pleased
to give a sinner the advantage of taking hold of him, as he
hath brought himself under the bonds of a covenant. I
will he such and such to you; ray Son shall be such and
such to you, 1 engage in a covenant : it shall be so, if you
take hold. Here is the only firm, secure ground of such
an hope; and this is that which the soul actually must do,
or must (at least) be actually designing to do ; and accord-
ingly may its hope be either certainly saving, or have a
leadingness and tendency thereunto, as was told you be-
fore, li' the heart can bear record in the sight of God, I
have taken hold of the gospel-covenant, and therein of
God in Christ upon gospel-terms, my heart regretting no-
thing of them ; but readily, and with good liking falling
in with every thing ; then 1 have that hope in me, that,
while it lasts, is a piece of salvation ; salvation and it are of
a piece.
But suppose I am not arrived to that pitch yet, that I
dare avow it before the Lord, that I have come to such a
closure; I am not sure of the sincerity of my own heart;
yet, if this be the thing I design, 1 abandon all other hopes,
and all other grounds of hope; and this is that I am aim-
ing and driving at, to come to a sincere closure with God
in Christ upon the terms of the gospel. 1 do not yet
know whether I am come up to it fully or not ; but I am
aiming at it, making towards it as 1 can. This, even this
is saving hope, in one of the senses before explained ; that
is, as having a tendency and leadingness to salvation ; and
which, as it is not to be rested in till it come to a plero-
phery ; so, nor is it to be rejected neither ; it is to be che-
rished and complied with. God may make somewhat of
this more trembling hope, though my anchor be not yet
so firmly cast within the veil, or 1 do not know that it is ;
while I yet abandon and renounce all other hopes, and look
to be saved in no other way; and am aiming to be saved
S04 SALVATION BY HOPE.
in this way, it is a good sign, for there can be no aim
without some hope ; total despair throweth you off from
every thing of endeavour, and every thing of design, for hea-
ven and eternity ; gives 3'ou up to perish, and delivers you
up to eternal perdition. But while you cannot say your
hope is saving, as that which will certainly save 5'ou at
last, yet it may be said to be saving while it is tending
towards a state of salvation, and carrying your hearts for-
wards towards that state. And this account, that is, that
though you are not sure you have actually built upon the
proper ground, yet you have the proper ground in view
before you, and there you design to build, and you will
build no where else. Why all this, while there is that hope
- which hath a leadingness and tendency to salvation, and
which ought to be cherished, that it may save. When it
is so far (as hath been said) right, as to its object, and
when it is so far designingly right as to its ground. This,
in the one sense or the other, is the thing whereof the text
speaks ; *' We are saved by hope." Then,
2. The second thing is, to shew the influence that such
hope hath upon, and towards salvation : and that would be
very easy to shew you by representing to you what it
is that is necessary to salvation ; or what are the certain
characters of the saved ones. They do make a select com-
munity, distinct from all the rest of the world. The na-
tions of them that are saved, (as they are called Rev. xxi.
24.) they are all gathered into that city of God; they
make a very distinct community from all the rest of the
world; and must be understood to be distinguished from
them by that which is characteristical of them that are
saved ones. And so the distinction must consist in
something or other that doth notify them to be the subjects
of salvation. If it doth appear that such an hope be neces-
.sary to that, it must be concluded to be necessary to sal-
vation too. That that is necessary for that which is ne-
cessary for salvation, is itself too necessary to salvation :
Causa causa est causa causati ; do but agree what thing or
things are necessary to salvation, and if hope have a ne-
cessary influence upon these things, it must itself be in the
way to salvation also. And if it be productive of those
things it will be productive of salvation too ; and not only
be the cause without which salvation cannot be, but by
which it will be.
Now it is very plain that these two things are necessary
to salvation :
SER. XV.) How Hope doth save. 205
1. Thorough conversion; the bringing of a person into
a state of grace : — And, '
2. Continual perseverance therein unto the end. Both
these are necessary to salvation. And if such hope as we
have already in some measure described to you be neces-
sary to both these, it must be necessary to salvation too.
And that is it which, in future discourses, I shall labour to i
shew you; that hope is necessary to conversion first, and {
then to perseverance. The soul's conversion ; its turning to |
./ God in Christ, itjs_wjth Jippe ; it is not the act ofades- /
pairing soul; it cannot be; it is no more possible for a '
despairing man than for a despairing devil to repent and
turn to God, and to close with Christ. I do not speak of
the difference of the law; that signifies nothing in this
case; but I speak in reference to the complexion of the
mind and spirit; and in respect of that, despair would as
much keep a sinful man from turning to God through
Christ, as it doth an apostate devil.
SERMON XV.*
ROMANS VIII. 24.
fVe are saved by hope.
That which I proposed to do in discoursing to you from
this passage was, 1st, to shew what hope that is of which
this is said, inasmuch as it is apparently not to be said of
all hope. There is an hope that will not save. There is an
hope that will destroy ; and to that head we have already
spoken. We have shewn you what hope it is not; and
then have positively shewed you what hope it is, concern-
ing which this is spoken, that it saves. And now,
2. Our further business is to shew you which way hope
doth operate towards salvation, or what influence it hath
in order thereunto. We told you (entering on this head
last time) that the understanding of this matter will depend
upon our conceiving aright what is more immediately and
certainly necessary to salvation ; for if hope will be found
to influence such things as are of most apparent confessed
* Preached May 24, 1691.
206 SALVATION BY HOPE.
necessity unto salvation, it will be then found to have a
necessary influence on salvation too. If it be necessary to
that which is necessary, it must be itself also necessary.
And it must be somewhat in itself exceeding great, and so
that needs all the suitable and proper influences imagina-
ble to bring it about, that shall distinguish them that are
saved from them who shall perish ; or, in short, the things
that are more immediately necessary to salvation, must be
understood to be very great things, and things that are
not to be wrought at an easy rate, but which will require
the help and concurrence of whatsoever may have an apt
subserviency thereto; for the diff"erences of them that are
to be saved from them that will be finally lost, must be
understood to be fundamental to the eternal differences of
heaven and hell. And think how vastly difterent are the states
of men hereafter, vv^ho shall be plunged and sunk into an
abyss of woe and misery to eternity, and of them who
shall be eternally rejoicing and exulting in the highest and
most perfect felicity and glory.
There is the embryo of heaven and hell in the very hearts
of men on this side both ; and therefore the differences must
be vastly great, even here in this world, between them that
are in a state of salvation and them that are not in that
state. The inhabitants of the New Jerusalem, that comes
down from heaven, they make up the community of them
that are to be the saved ones, as was noted from that 21st
chapter of Revelations, 24th verse : " The nations of them
that are saved do walk in the light thereof." How vastly
another sort of men, in all reason, are they to be from the
rest of the perishing world, who are to be exempt from the
common ruin, who, when the rest of the world must perish
in vindictive flames, are to be caught up in the clouds, and
meet their Redeemer in the air, and so be for ever with
the Lord ! How vast (I say) must we suppose the difi'er-
ences between these two sorts of men, when there is the
seed, the very primordia of heaven and hell, the very be-
ginnings of lieavea and hell, to be found on earth in these
two sorts of men ! Therefore the distinction of the saved
ones must be great and eminent from those that are not to
be saved.
And what is their distinction I have generally told you
already. It lies in these two things : in thorough rege-
neration, or conversion to God, by which they are brought
into a good and safe state at first; and then, in their per-
severance herein unto the end.
SER. XV.) How Hope doth sate. 207
1. They are such as are " born from heaven," — " from
above;" and the expression (John iii. 3,4.) may as well be
read " born from above," as " born again ;" they are an
heaven-born sort of men ; a community of persons that are
all of a divine family, — of the family of God, to be the
sons and daughters of the Most High ; not by adoption
only, as if their sonship were no more than a relative
thing ; but by regeneration too, which is a real thing, and
which makes an internal subjective change, the greatest
that can be wrought in this world upon the subject where
it hath place. By that regenerating impression on them
they are turned to God; a divine touch upon their spirits
inclines them to him ; and now they turn to him with all
their hearts and with all their souls. By being turned
they turn ; passive conversion and regeneration are the
same thing. That turning influence by which the whole
soul is brought about towards God, is nothing else but the
regenerating influence that puts a new nature into them :
for it is not a violent turn, but a spontaneous turn ; a turn
from the inclination of that new nature that is now in
them: and in respect of this communicated divine nature
are they said to be " born of God," to be " children of
the Most High ;" or otherwise (as the same thing is elip-
tically expressed) " they are of God ;" — " we are of God,
and the whole world lies in wickedness." 1 John v. 19.
2. And being brought into this state, they must persevere
in it. It is absolutely necessary that they do so : " he that
endureth to the end shall be saved." Matt. xxi v. 13. "They
that are born of God must overcome the world ;" which,
indeed, some way or other, sums up all the enemy's power
that they are to contend with ; for the great destroyer of
souls tempts men by this world, and their own flesh is
tempted by it ; so that, take one of that ternary of ene-
mies, and j^ou take them altogether. They cannot be se-
vered ; and he that is born of God must overcome these ;
in overcoming one, he must overcome all of this ternary of
enemies, these adversary powers ; and, overcoming, shall
sit down with Christ on his throne, as he overcame, and is
sat down with his Father upon his throne." They are such,
as, by patient continuance in well-doing, seek for honour,
and glory, and immortality," till they actually " obtain
everlasting life." Rom. ii. 7. And they are to continue
believing, which sums up the whole of that duty which the
gospel makes necessary to salvation, till they actually
receive " the end of their faith, the salvation of their souls."
208 SALVATION BY HOPE.
1 Peter i. 9. " They must not be of them that dra\r
back to perdition, but of them that believe, to the saving
of their souls." Heb. x. last verse.
Both these are of most absolute necessity to being saved.
This is plain, and out of all question ; and they are neces-
sary to salvation two ways, both of them, as in their own
nature they do dispose and suit the soul for the heavenly
state; both for the work, and for the felicity of it. If it
were possible that one should come unchanged, uncon-
verted, and unrenewed into heaven, what an exotic thing
would he be there? He could have no business there;
there is nothing there to be done that he could do ; there
is nothing there to be enjoyed that he could enjoy. Sup-
pose one in heaven, that were no lover of God, that can
take no pleasure in the divine presence, that hath nothing
in him of the divine image, what could he do there ? And
if we could suppose the wisdom of heaven to do so inapt a
thing as to admit him thither, to what purpose would it be?
Therefore, upon the account of internaJ, subjective qualifi-
cation, both these are necessary.
1. There must be a new nature given, that such an one
be regenerate, born of God, turned unto him with the
whole heart and soul. And that there be a new creation
raised up in him, to attemper and suit him to the heavenly
state ; that is, that there be (as it were) the epitome of a
new world, new heavens, and a new earth, in that soul
which is designed for that blessed state above. A new
creation is to rise up, which is to top heaven, to wit, to lift
up its head into heaven, and a blessed eternity. That work
is to be wrought in him that is a congenerous thing unto
heaven ; " He that drinketh of the water that i shall give
him, (saith our Lord,) shall never thirst; but the water that
I shall give him, shall be in him a well of water, springing
up into eternal life." John iv. 14. The regenerate frame
and nature is so much akin to heaven, that in nature and
kind they are not different things : and so there cati no
man ever come into heaven, that hath not somewhat of
heaven aforehand come into him. He must have the
kingdom of God, or the kingdom of heaven, within him,
which consists of righteousness, peace, and joy in the Holy
Ghost. Rom. xiv. which are the very primordia of heaven ;
righteousness, universal rectitude ; and peace, universal
tranquillity resulting from most perfect and unexception-
able order; and then joy in the Holy Ghost, that state now
taking place, that consists of " fulness of joy, and plea-
SER. XV.) Necessity of Perseverance. 209
sures for evermore. Psalm xvi. last verse. All these toge-
ther are inchoate heaven, and so must in the work of rege-
neration and conversion, be inwrought into tiie soul to pre-
pare and qualify it internally and subjectively for salvation
or the heavenly state, which is all one. i\nd then,
2. Perseverance is equally necessary upon the same
account, and for the same purpose, under that very notion ;
for, if it were necessary that such a thing should be, to
qualify such and such as subjects for the heavenly state, it
must be, for the same reason, necessary to continue and
remain. This seed of regeneration must abide ; it must con-
tinue even to the very last; for the soul is not qualified for
the heavenly state by what it was ten or twenty years ago,
but by what it is when it comes into it; when it comes
actually to possess it, and partake of it.
And then, both these are necessary, not only in the na-
ture of the thing, as internal qualifications of the subject;
but they are also necessary as things required by the tenor
of the evangelical law of grace, which entitleth none to
heaven but those that are regenerate ; those that are born of
God; and those that, being so, do continue adhering and
cleaving to him to the very end ; that is, those (as was said
before) who do believe to the very saving of their souls.
And you must consider here, that this second necessity
of both these things, arising from the gospel constitution,
or the constitution of the evangelical covenant, or the law
of grace, it comes in this kind to supervene and to be su-
peradded to the other; to wit, considering salvation at
length as the effect of the gospel grant ; for it is not merely
to be looked upon as a natural product, (though you say
spiritually natural, or you mean so ;) it is not to be consi-
dered under that notion, (though it is partly to be consi-
d.ered under it,) but it is withal to be considered under the
notion of a gift. '^ The gift of God is eternal life, through
Jesus Christ our Lord." It is not a mere natural product,
nor the product of the divine nature, the spiritual, the holy
nature, that is wrought into the soul. It is not (I say)
merely such a natural production, but it is to be consi-
dered morally too, as the effect of a free donation. And
being so a given thing, a tiling conferred, then it must be
understood to be conferred upon the donor's own terms, the
terms that he chooseth, that he is pleased himself to enact
and appoint. And these terms are those terms which I
have told you of already ; " except a man be born again,
he cannot enter into the kingdom of God ;'* — " except ye
VOL. viii. P
210 SALVATION BY HOPE.
be converted, and become as little children, ye cannot be
saved ;" and (as was told you before) " he that endiireth
to the end, the same shall be saved." And the righteous
Judge of all the world, *' who will render to every man
according to his works ;" (Rom. ii. 6.) " he hath deter-
mined this, that to them that by patient continuance in
well-doing, seek for glory, honour, and immortality," he
will give " eternal life;" and for the rest, '* to those that
obey not the truth, but obey unrighteousness, indignation
and wrath."
So far it was necessary to clear to you the immediate
requisites to salvation, these two summarily, conversion
and perseverance. And now, hereupon, I am to evince to
you, that hope hath an influence upon both these ; that a
man would never turn to God if it were not from the influ-
ence of hope; and that being turned, he would never walk
■with God to the end, never cleave to God to the last, if it
were not still from the influence of hope,
I hope you have all so much of gospel-understanding
with you as to think, that the asserting such and such
a means as necessary, doth not make the end less neces-
sary. We are not to suppose the end (eternal salvation) is
less certain, because such means have a certain subser-
viency thereto ; for he that hath appointed the end hath
appointed the means too, and settled the connection be-
tween them ; that is, that there shall be such faith, such a
new creature, such holiness ; and these shall be continued
and maintained till the end be attained; and the end shall
be attained hereupon. The necessary subserviency of such
means doth not make the end less certain; but more ra-
tionally certain, more certain to us, more evident to us,
when we see the way chalked out more plainly that leads
to it, and in which it is brought about. I say, that nothing
is plainer, than that both these are brought about by the
influence of hope ; both the soul's first conversion and
turning to God, and its continuance and perseverance to
the end. And, that I may evince the influence of hope as
to both these, with the more clearness, there is somewhat
that I must premise to make my way the clearer thereto.
That is,
1. That God, in his dealings with the souls of men in
order to salvation doth work very much upon a natural
principle of self-love in them. 1 say, that, in order to the
saving of souls, God, in his dealing with them, doth very
much apply liiraself to a principle ofnatural self-love. This
SBK. x^.) God zaorks on our Self 'love, 211
is plain, and out of all question. And the precepts, with
their sanctions, (the great instruments that lie works and
moves them hy,) do all suppose it. The great gospel pre-
cept, " believing in the Son of God," with its sanction
admixt, doth plainly suppose it. " Go, preach this gos-
pel to every nation ;" — What is this for ? In order to be-
lieving in general. What is the sanction annexed to this
precept? — '' He that believeth shall be saved; he that be-
lieveth not shall be damned." These are direct applica-
tions to the principle of self-love. What can either of these
signify by way of argument, but as they do accommodate
this principle, and are some way suited thereunto? What
doth it weigh to tell such an one, You shall be saved if
you believe with a true gospel faith, if he doth not love
himself; if he have no love for his own soul i* And what
doth it weigh to tell such an one. If you do not believe you
shall be damned, if he love not his own soul, if he care not
what becomes of his soul ? Nothing is plainer, than that
God doth apply himself to the natural principle of self-
love in us, when he comes to deal with us about tlie affairs
of our salvation and eternal well-being. What are heaven
and hell laid in open view before us for, in so much amia-
bleness, and in so much terror, but to move this principle
of self-love? And then I would premise,
2. Supposing the principle of self-love, the end that every
one must design thereupon must suit and answer that
principle. And thereupon it will be consequent, that he
who is to be saved must be made to design his own salva-
tion ; which also the plainest and greatest gospel principles
do most significantly and manifestly hold forth to us as
matter of indispensable duty; that is, that we are to design
our own salvation; to " work out our own salvation with
fear and trembling;" what doth that signify else? what
doth it signify less? '' Give diligence to make your call-
ing and election sure;" — " strive to enter in at the strait
gate ;" be ye in agonies in order to it; that is the English
of that expression. If the principle of self-love is to be
set on work ; and if, from that principle, our own salva-
tion is to be designed as our end ; then it will be most
apparently consequent, that the hope of attaining our end '
must needs be the great influencing thing upon us, in re-
ference to whatsoever is necessary thereunto. And so,
3. The whole business of conversion we must under-
stand to be influenced by hope, upon the supposal that the
person that now lies under the converting work is ail the
T 2
212 SALVATION BY HOPE.
while designing his own salvation. And here my business
is, and will be, to let you see how the many things that are
incident, and do fall in together in the business of a man's
serious and thorough conversion, and turning to God, must
be understood to be influenced by hope throughout. The
turning soul is, in its turning, an hoping soul, and would
never turn if it did not hope ; because it hopes, therefore it
turns. The Divine Spirit works all, (it is true ;) but it works
accommodately and suitably to our nature, to the reasona-
ble intelligent nature in which it works. Do but consider
the plain and great things that are carried in this turning,
when the soul hath received the impression, or doth now
actually receive the impression from God that turns it :
and see how manifest it is, that the influence of hope runs
into every one. As,
(1.) In this turn wrought upon the soul there is convic-
tion of sin, (as is obvious to every one,) accompanied many
times with very great terrors, which have much participa-
tion even of hell in them, an affinity with it, a nearness to
it. The soul, in order to its being raised and brought as
high as heaven, is first (as it were) dipped into hell, brought
as near hell as it can come without being plunged and
irrecoverably lost and swallowed up of it. And you must
consider the soul as an apprehensive thing all the while.
You must consider the Divine Spirit working upon an
intelligent, rational subject, in this its descent. The soul
descends with open eyes, and it descends with a kind of
consent, let me go down and visit my own deserved por-
tion and lot. It descends an apprehensive thing, an open-
eyed thing, and voluntarily; there is a voluntariness in it;
but that there could never be if there were no hope. I &m
content to go down, and descend even to the very brink
and verge of the infernal pit; but I go down with hope,
that God will not plunge me in it; that he will not lose
me, and let me be swallowed up there ; even while it is
beset with amazing terrors, they are not the terrors of total
despair, then it were to be turned into a mere devil ; total
despair would make it so. But though there may be so
great fear, the soul seems, it may be, to itself, a composi-
^ tion of fear ; there is, however, a secret influence of hope ;
though he shake me over hell, he will not throw me into
it; he will, in mercy to my soul, " save me from going
down into the pit:" wliile it is convinced, it hopes ; and
the more it hopes the more easily it admits of conviction :
As vile a wretch as 1 am, as any representation could make
SER. XV.) Hojye softens the Heart. 213
me, I hope God will not utterly cast me off. The con-
victions that are accompanied with terror are not accom-
panied with hope ; it is undespairing terror.
(2.) There is in this converting work deep and serious
humiliation, which is a farther thing than mere conviction
of the evil of sin, and of the deserts of it; which hath for
its seat and subject of it, the heart, a tender heart, a re-
lenting heart, a broken, melting heart. This is carried in
the work of conversion; but this can never be without
hope. All the terror in the world will never melt a soul,
but hope will. Hope makes it to dissolve, makes it to
relent; he puts his mouth in the dust, if so be there may
be hope. Lam. iii. 29- Is there hope for me? — then I care
not how low I lie; then let me humble myself to the low-
est that is possible at the footstool of the mercy-seat ; for I
see there is hope for me. Despair would harden the heart,
and render it as a rock, impenetrable, inflexible. But hope
makes it to melt and dissolve. There is the greatest hor-
// ror(to be sure) in hell itself, where there is the most abso-
lute perfect despair; and so that fire, even the fire of the
infernal pit, that scorches, that enrages, that exasperates,
that inflantes the soul with enmity, malignity, and hatred
against the very Author of its being. But it is another
kind of fire that melts. Hell fire will scorch, but it will
not melt. It is the spirit of divine love in the gospel that
only melts ; and if it melts it gives ground of hope, as God
is revealed reconcileable and willing to be at peace. When
the gospel saith so, and the Spirit breathes in that gospel,
and declares to the soul immediately, God is reconcilable ;
now is the heart clothed with shame and confusion, and lies
low in self-abasement, even to the very lowest it can lay
itself; " that thou mayest be ashamed and confounded, and
never open thy mouth any more, because of thy shame,
when 1 am pacified towards thee for all that thou hast
done, saith the Lord." Ezek. xvi. latter end. That is, when
I have shewn thee how willing I am to be reconciled, re-
vealed myself so pacifiable, reconcileable, and given thee
hope of pardon, mercy, and grace, then shalt thou be
ashamed and confounded, and never open thy mouth any
more, because of thy shame, when I have discovered my-
self so placable towards thee, and so willing to be recon-
ciled. And again,
(3.) There is in this converting work, a mortification
endured and undergone, even of the most con-natural cor-
ruptions, and evil inclinations. The soul endures the cut-
p 3 -
214 SALVATION BY HOPE.
ting oiFthe right hand and the right foot, and putting out
the right eye; and submits to the command, Ure, Seca, as
that Father is brought in saying. Lord, burn me, wound
me, cut me, so thou wih but save me ! 1 matter it not. What?
Cutting off tile right hands and feet, and plucking out the
right eyes ? — this would never be endured if it were not for
hope. Here is in this turn a denial of all ungodliness and
worldly lusts whatsoever, under the instruction of grace,
under the instruction of that grace, which appears bringing
salvation, and that teaches us this denial of all ungodli-
ness and worldly lusts. And how, and in what way ? —
** Looking for the blessed hope, and the glorious appearing
of the great God, and our Saviour Jesus Christ." While 1
yield and submit to such things as these, to be pulled
away from all ungodliness, and to have all my worldly
lusts torn from me, it is in the contemplation of that
blessed hope. Oh, how comfortably shall 1 behold Christ,
and will he behold me, who have endured all this for his
pleasure ! The pleasures of sin are abandoned, which are
but for a season. And why ? — Because there is an eye had
to the recompense of the reward ; and because that faith
begins now to take hold of the soul, that is " the sub-
stance of things hoped for." Heb. xi. 1. compared with
what is mentioned in the 26th and 27th verses. And
again,
(4.) There is in this work of conversion a forsaking of all
the world ; that is the term the soul turns from, when God
is the term it turns unto ; a forsaking of all this world, as
a most despicable thing, a composition of idols ; and what
have 1 to do with idols ? saith the turning, the returning
soul. What have I anymore to do with them? '' Love
not the world, nor the things of the world ; if any man love
the world, the love of the Father is not in him." 1 John ii.
15. And what can make a man abandon a thing he hath
loved, but the hope of a better ? — 1 shall meet with some-
thing better, something that will be a rich compensation
for all that I abandon and throw away. We find those con-
verts to whom the Apostle Peter writes his first epistle,
that they were thrown out of all for Christ and the gospel's
sake: elect strangers, scattered throughout the several
quarters of Cappadocia, Asia, and Bythinia, and wherever
else scattered they v/ere ; driven from their own home and
inheritance. And how came they to yteld to all this; to
quit all they had in this world, and betake themselves to
wandering ? Why, it was for the sake of Christ. You have
SF,R. XV.) Hope takes hold on Cod. 215
" been begotten (saith the Apostle) to a lively hope
through the resurrection of Jesus Christ from the dead,
to an inheritance incorruptible, undefiled, and that fadeth
not away." This was in their very regeneration ; this was
among their natulitiay the principles of their birth, their
new divine birth. A certain hope of better things than
they were to lose for the sake of Christ and the gospel.
They were to lose all their earthly inheritances ; no matter
for that, " we are begotten again to a lively hope" of such
an inheritance; and we shall be kept to it, — '* kept by the
mighty power of God through faith to salvation ;" as there
it follows in the same context. And,
(5.) Here must be in this work of conversion a serious,
solemn taking of God for our God, when the soul is so far
loosened and unhinged from sin, and from this world, to
which it did cleave by sinful inclination. Then are things
so prepared and made read}' for its unitive closure with
that great object, from whom it hath injuriously withheld
itself all this while; and unto whom, out of the state of
apostasy, it must now betake itself, and is now betaking
itself. Now having thrown off this world, and being
loosened, and saving myself, by the help and power of thy
grace, from the bands and cords of my own iniquity, I
come, blessed God, to accept of, and unite with thee, to
take thee for my Lord and my God. Here is the term to
which the soul turns, when sin and the world were the
terms from which it did turn. But now, I pray, do any of
you think that a soul ever took God for its God with des-
pair? — or doth it ever take God for its God without hope ?
To be without God, and without hope, they come toge-
ther ; and to be with God, and with hope, must parineam
be joined together too. *' Ye are without Christ and with-
out God in the world," (saith the Apostle to the Ephe-
sians, referring to their natural unconverted state, Ephes. ii.
12.) when the case herein is changed, that the soul is no
longer without God, then it is no longer without hope. It
would be without God, if it still were without hope; but
it having conceived an hope, that God is graciously and
most condescendingly willing to be embraced by such a
poor wretched thing as I am, he will permit himself to be
embraced ; I hope he will, 1 say ; because it hopes therefore
it chooses, therefore it accepts him, therefore it takes him.
This God shall be my God ; he takes him under hope ; he
covenants with him under hope.
You see how the case was with apostate Israel ; they
p 4
216 SALVATION BY HOPE.
■were gone off from God, and he threw them off, when he
abandoned them to the captivity ; weil, he hath, at length,
gracious inclinations towards them, and within the ap-
pointed limits of time revisiteth them, releaseth them, and
bringeth them back into their own land. And then the
great assembly of them, in the posture of penitents, (as
you read in the 10th of Ezra,) is gathered together, and
the result is, " Come, now, and let us make a covenant
with God." They are for covenanting with him; they have
a mind to have this God for their God again. But how is
this introduced ? Now, because "there .is hope in Israel
concerning this thing," therefore let us make a covenant ;
since there is hope, let us do this ; since there is still some
ground for hope, that God is taking up the controversy,
and will not abandon us finally, and quite throw us off,
and cast us away from being his people ; " because there
is hope in Israel concerning this thing, therefore let us
make a covenant." Every particular soul, upon its return
to God, hath in it the epitome of this very case; I have
been a wandering wretch, a revolted creature, an apostate
rebel; God hath discovered himself, however, placable
and willing of my return, and that I strike a covenant with
him anew ; and he hath published this to be the tenor of
his covenant, " I will be your God ;" and I am to give my
consent to it, and take him hereupon for my God. Now
this (1 say) the soul only doth because there is hope ; I will
make a covenant, because I see there is hope in this thing.
If I make none, I am lost ; if 1 do not covenant, I am un-
done ; if 1 will be still a stranger to God, there is no way
but to perish. But because there is hope I will covenant,
I will take him for my God ; because there is hope he will
accept a poor returning soul. And,
(6.) In this work of conversion there must be an abso-
lute self-denial, self-abnegation, an abandoning one's-self.
This is the plain state of the case; conversion being that
by which the soul enters into the Christian state of disci-
pleship to Christ ; and Christ himself hath determined the
matter ; " Except a man deny himself, he cannot be my
disciple;" he can be no disciple of mine except he deny
himself; because Christ's business with all that he chris-
tianizeth, that he admits and takes to be his disciples, is
but to take and lead them back to God ; and tliat they are
never capable of till he takes them off frdm their rival god.
Self is their rival god; and in this converting work the
soul must abandon itself, must deny itself, so as no longer
SER. XV.) Hope ttirrendtrs the Soul to God. 217
to live according to its own will, as its rule ; nor for its own
interest, as its end. 1 am to live (saith the soul) a seli-
governed, a self-designing creature, no longer. I told you
before of a very lawful and necessary self-love; that is, a
love to a man's soul, and a true desire of his own felicity ;
but that self that is to be denied is a carnal self, a brutal
self, that is now become ourselves, become the whole of
us; and so it comes to this with every returning soul ; I
am not I ; Ego ?jo» sum Ego. There is a self to which it
doth adhere, and there is a self, the which it doth abandon
and forsake ; but, through the influence of hope, because
I have hope in losing myself, I shall find myself; because!
have hope, that, in throwing away this base, sordid self, I
shall find and gain a rich glorious hope, self-conformed to
the divine likeness; and, finally, made happy in him.
Therefore I endure such severities as these; and I do en-
dure all in hope.
Here is in all this sowing to the Spirit, which sowing
requires the breaking up the fallow ground beforehand,
and the tearing out of weeds and roots, that did infest.
And this is in order to such sowing to the Spirit, and that
is with expectation of reaping of the Spirit what shall be
suitable to it; and " they that sow to the Spirit shall of the
Spirit reap life everlasting." But now you know, (as the
Apostle teacheth us to conceive, and to speak elsewhere
upon another account,) every one " that soweth, soweth in
hope ; and he that plougheth, plougheth in hope," that he
may be partaker of his hope. 1 Cor. ix. 10. When 1 give
over sowing to my own flesh, pleasing and indulging of
that, and begin to sow to the Spirit, as my ploughing
before was ploughing in hope, my sowing now is sowing
in hope. I would neither plough or sow, but only in hope ;
so it is in a spiritual sense. And hereupon,
(7.) There is in this work of conversion, a giving one-
self up quite unto God, absolutely to be his ; you have
taken him to be your's; you abandon self thereupon, and
therewithal; and now you give up yourself to be his. And
is this an act of despair, when a man gives up himself to
God ? " Yield yourselves unto God as those that are alive
from the dead," as the charge is, Rom. vi. 13. Is this
giving or yielding ourselves to God a yielding one-self to
perish ? — or is this the act of a despairing soul, when it
saith, 1 will be the Lord's ? Though he saith, absolutely, Let
him do with me what he will, yet it always apprehends he
will not destroy me. Wiien I yield myself to him; when I
218 SALVATION BY HOPE.
put myself into his hands by my own act and deed, by my
free and voluntary surrender, I know he will never de-
stroy what I so voluntarily resign. And again,
(8.) There is hereupon a resolution of walking in the
way of holiness ; I have chosen the way of truth; that I
will do whatever it cost me. And this cannot be but in
hope neither. I shall find a pleasure in this way, though
it seem uncouth at the first ; I shall find safety in it at
length, at the latter end. Because I hope, therefore I
choose. And there is, hereupon,
(9.) An abandoning of all associates that any have united
themselves with in an evil way ; a forsaking of them all ; a
breaking off from them. They that have been my compa-
nions in wickedness shall be my companions no longer,
unless they will accompany me in the ways of God. This
cannot be but in hope. There is an irksomeness in it,
parting vvith those with whom we had all pleasantness of
wit and raillery, and a delicious conversation, according to
the gusts and relishes of impure imagination. And these
relishes cannot be forsaken and abandoned, but upon the
hopes of better. Now 1 shall be the associate of the
blessed God, Father, Son, and Holy Ghost, to whom by
baptismal vow I have been given up, and to whom now
also I have afresh given up myself. Those that know, not
only what it is to leave the ways of sin, but their accom-
plices in wickedness, do know withal that there is difficulty
in it, to which they need this powerful inducement of hope,
that there will be that at length which will recompense
and make up all to me.
SERMON XVI.*
Romans, viu. 24.
We are saved hy hope. ,
There is one, and a main thing yet behind, which I
reserved to the last place, because there is most to be said
to it. That is,
* Preached April 26, 1691.
SER. XVI.) Hope closes tmth Christ, 219
(10.) That ill this converting work there is a solemn clo-
sure with Christ; a passing quite into a vital union with
him, so as that the soul comes thereby to be in him, and
Christ comes to be in the soul. And this transaction could
never be brought about but under hope. Christ will never
come to be in that united state with you by your own con-
sent and choice, it" he were not eyed by you under this no-
tion,^' Christ in us the hope of glory;" Christ is to be
mine, as my great hope, for eternity, and another world.
And this transaction and contracting with Christ I reserved
to the last place, not as if it were the last in time in the
great work of conversion, but as that which 1 design to
speak more largely unto.
As for the method and order wherein all these mentioned
things lie to one another, and wherein they may be effected
and wrought in the souls of men, it may vary, and not be
always the same. Some thoughts may be injected into
some minds first, and others first into others. And though
suitable and correspondent impressions be made according
to injections of thoughts, yet the Spirit doth not always
keep one way ; though some things must, in their own
nature, precede, yet there is certainly an intention of an
end always before the use of the means. With all rational
agents and movements the end must be propounded that
they design for; and then the way taken that is accom-
modated to that end. And so the eye of the soul must be
towards God finally ; first, as him that I am to return to,
and then come to a closure with him, in whom he only is
accessible. In reference to that, singly considered, that
peculiar method is observed, though there are other things
that have been mentioned which may partly precede, and
partly follow.
But this is that I would now insist upon, and make out
to you, that, as in the work of conversion and regeneration,
the soul is brought to an agreement with the Son of God,
as the Redeemer, Saviour, and Ruler of sinners ; so it is
brought to this by the influence and power of hope ; and
it could never come to this agreement with Christ other-
wise, but as its hope doth influence it hereunto. Most
plain it is, that, wheresoever a work of conversion is
brought about, and any do become Christians indeed, they
are brought into Christ, they are brought to have an in-
being in Christ, (as the Scripture phrase is, and that we
must keep to, and labour to understand the mind and
meaning of the Spirit of God in it,) Christ is nothing to
220 SALVATION BY HOPE.
US, till we be in him ; '^ Of him are ye in Christ Jesus, who
of God is made unto us wisdom, and righteousness, sanc-
tification, and redemption." 1 Cor. i. 30. That is, he is
every thing to us that our case requires and needs, if once
we be in him; and nothing if we be not in him : whereas
we are foolish creatures, he is made to us wisdom; whereas
we are guilty creatures, he is made unto us righteousness ;
whereas we are impure creatures, he is made unto us sanc-
tification ; and whereas we are enslaved creatures,, he is
made unto us redemption, if we be in him; hut nothing
of all these if we be not in him. When God deals witli
souls in order to the renewing of them, they are his work-
manship, created in Christ Jesus, to walk in them. Ephes.
ii. 10. When he creates the new creature, it is said^ " If
any man be in Christ, he is a new creature; old things are
done away, and all things are become new. 2 Cor. v. 17.
This is the great thing that is brought about in the work of
conversion or regeneration, or the work of the new crea-
tion, which are various scripture expressions of the same
thing. The giving the soul an in-being in Christ; invert-
ing, implanting it into him, or (which is all one) bringing
about an union between Christ and the soul; in respect
whereof that union is so intimate, that he is sometimes
said to be in it, and it is sometimes said to be in him. They
are mutually in one another. This we must consider is the
thing effected in conversion, and which we are to shew you,
cannot be effected but by the influence of hope.
Nothing can be more suitable to the Apostle's present
scope, than to insist upon this, and evince it to you; for
do but observe how he begins this chapter, and take notice
how the whole series of his discourse proceeds upon the
supposition of this one thing, their being in Christ; having
spoken in the foregoing chapter, of the conflict, the war
that is between the fleshly principle, and the spiritual prin-
ciple; and the victory of the Spirit over the flesh, in all that
are sincere, and where there is a thorough regenerating
work wrought, thereupon he begins this chapter thus,
" There is, therefore, now, no condemnation to them that are
in Christ Jesus, who walk not after the flesh, but after the
Spirit ;" whereby he plainly signifies to us, that the fleshly
principle ceaseth to govern, and it ceaseth to condemn at
the same time; when sin doth no longer reign, it no longer
condemns. This mighty turn and. change is brought about
in the state of such a person, and in the frame and temper
of such an one's spirit, at one and the same time; to wit.
sEtt. XVI.) Hope triumphs in Christ. 221
he is now no longer condemned for sin, and he is no longer
governed by it, Tliere is no condemnation, and they no
longer walk after the flesh, but after the spirit. But
whence is it, that he hath this double privilege, or that this
mighty turn and change is made in the state of his case ?
Why, now he is in Christ, he hath been instated in Christ,
and now he is neither condemned for sin, nor governed by
it.
And upon this supposition of persons being once in
Christ, proceeds all the following discourse, through the
residue of this chapter. So that now take such an one,
suppose him giving (as it were) his account, standing on
the brink of the rapid gulph, out of which he newly emerg-
eth, and by grace enabled to spring forth, and make his
escape: suppose we such an one, giving an account of his
deliverance, and how it was brought about: You that were
plunged in so deep and horrid a gulph, and so dreadful
impurities, how comes it to be otherwise with you now.''
Why, 1 have been brought into Christ, and so, through
the grace of God, is my state safe and comfortable. I was
tossed in the common deluge and inundation of wicked-
ness and wrath, that had spread itself over all this world;
and this was my case, till 1 came to be in-arked in Christ,
and so !• became safe. But how came you unto him? or
what made you offer at any such thing? Why, 1 can give
you but this account in the general, 1 am saved by hope;
if I had no hope, I had been lost, sunk, and perished for
ever; but here was the offer made me of a Redeemer and
Saviour, and 1 hoped it was by one that had no design to
deceive me ; and there I cast my anchor, and I am come
to an agreement with the Son of God, the Saviour! And
thus 1 come to be in this safe state. Safe I am through
grace, and I own it, 1 am safe through hojje. — I had been
lost else, if I had no hope, and should never have looked
after Jesus Christ; — but I had hope when the gospel dis-
covery and representation, and offer of Christ was made to
me, that it was by one that could not fail, and would not
deceive; one that was not impotent, and too weak to save
me, and one that would never be false and untrue to me, if
1 ventured upon him ; and because 1 had hope, therefore I
ventured, and so I am come to this safe state. It is by
the influence of hope, that souls are brought into that
agreement with the Son pf God, upon which their eternal
salvation and well-being depends. This is that 1 have to
222 SALVATION BY HOPE.
make out to you, to wit, that the soul in its first eyeing of
Christ, doih eye him as the only hope of sinners.
It is observable how the Apostle begins that first epistle
of his to Timothy, in which a little after the beginning, he
tells us in that great transport of spirit, " This is a faithful
saying, and worthy of all acceptation, that Christ Jesus
came into the world, to save sinners." But see (I say)
how he begins that very chapter and epistle ; " Paul an
Apostle of God, and of Jesus Christ, by the commandment
of God, and our Saviour, who is our hope." His heart
was full of this thing, — That Christ was the. great hope of
sinners; — and naturally breaks forth into such expressions
as those that do afterwards follow: and being replenished
with this sense, having his heart full of it saith, " This is
a faithful saying, and worthy of all acceptation, that Jesus
Christ came into the world to save sinners." He is repre-
sented and held forth in the gospel, under such a repre-
sentation as doth signify him to be the great and only hope
of souls: so he is closed with, so he is received, so the soui
resigns and gives up itself at length unto him.
We see that under that notion, he is laid hold on. Look
to that; Heb. vi. 18. " By two immutable things, by
which it was impossible for God to lie, (to wit, the oath of
God added to his word,) the heirs of promise might have
strong consolation, who have fled for refuge, to lay hold on
the hope set before them." An allusion to the manslayer,
one that had by casualty (but within the meaning of the
law that gave immunity in such cases) slain another, for
whom the cities of refuge were appointed and provided,
with respect to the several tribes. This is the represen-
tation of the case of a sinner frighted and pursued by the
vindicta o^ i\\e divine law and justice; such have noway
of escape remaining to them, but to fly for refuge to that
hope that is set before them : that is, to Christ, the great
antitype to those types, — these cities of refuge were so
many types of him. But where is he to be eyed and fol-
lowed now ? He is entered as a forerunner into the holy
of holies, he is gone within the veil, and thither our hope
must follow him, as you may see in the close of that chap-
ter ; " Which hope we have, as an anchor of the soul, sure
and steadfast, entering into that within the veil ; whither
Jesus our forerunner is for us entered." 1 can have no
hope (saith the pursued soul) but in Christ. But where
will you find him ? He is gone far enough out of sight, he
SER. XVI.) Hope follozvs Christ nithin the Veil. 223
is entered within the veil, the heavens have received him.
But yet (saith the soul) I mean to follow him thither, and
my hope shall enter there, even within the veil, whither
Christ is for me entered; I will not be held off from him.
So this laying hold upon this hope is to be understood ;
hope is objectively taken there, the hope set before them ;
it is coming to an agreement, a contract with Christ. It is
that by which we actually become entered into the cove-
nant of God by Christ, we can take hold no other way but
by the covenant; taking hold of the covenant, and taking
hold of him, whom that covenant doth (as it were) enwrap
and give us the hold of; they are equivalent expressions,
and mean one and the same thing. But then understand
under what notion is he to be taken hold of; you see that
text speaks the matter plainly; he is to be taken hold of,
under the notion of the hope set before them. And so
when the soul comes into such an union with him, as to
have his entrance into it, so as that he is said to be in the
soul, to he, by an internal presence, actually indwelling in
it: under what notion is that? Why, that scripture tells
us. Col. i. 27. " Christ in you." How is he in us, under
what notion is he in us ? As the hope of glory, he makes
his way into the soul, under the notion of the soul's hope.
The soul receives him, admits him, unites with him under
that notion, as its great hope; Christ who is our hope, as
that mentioned introductive passage of the Epistle to Timo-
thy speaks.
And here I must note to you, that speaking of the influ-
ence of hope, upon this great transaction of the soul with
Christ, I speak not of the hope which doth follow the re-
ceptive act, or the self-resigning act, but of an hope that
doth precede it. It is true, there is an hope which follows
it, by which every believing soul is to continue hoping to
the end; often repeating that act, through its whole after
course. But there is an hope that doth precede it, of
which I now speak, that is, that leads to this reception of
Christ, and self-resignation to him ; and under the influence
whereof, the soul doth receive Christ, and resign itself, and
which therefore must be understood to precede : and that
is only the immediate product of the gospel representation
that is made of Christ ; he is discovered to us in the gospel
in those capacities, and under those notions, in which he
is to be received. This representation of him, so believed
on, I believe (saith the soul) this is true, which the gospel'
speaks concerning Christ, I assent to the truth of this word.
224 SALVATION BY HOPE.
Hence ariseth this hope in the soul, which intervenes he-r
tween the assenting act of faith, and the relative act of
faith ; the soul having thus assented to the truth of the
gospel revelation, it hereupon hopes, surely 1 shall run no
desperate hazard if I do receive Christ, and resign myself
to him according as the gospel doth direct; and so by the
influence of this hope accordingly doth receive, and doth
resign.
And so the matter being so far stated before us, which
we are to clear to you; 1 shall first argue it out by some
more general considerations very briefly, and shall in some
particular heads that do concur in this transaction with
Christ, discover to you the influence of this hope to this
purpose, the bringing about such an agreement and clo-
sure of the soul with Christ.
1. It may be argued out to you, from such general consi-
derations as these.
(1.) That the soul's contracting, or coming to such an
agreement with Christ, is most certainly a very wise act,
the wisest thing that ever any soul did for itself in all this
world. As certainly they cannot but be great fools^ who,
when the gospel reveals a Saviour, will perish by neglect
of him ; will rather perish than receive him, when they have
the Saviour in view, and the terms in view upon which he
is to be received.
(2.) Wisdom in any such action is to be estimated by the
reference thereof to the end, which is to be designed
therein. There is no wise action, but is designed for some
end or other, as aptly serving and contributing to the at-
taining of that end. Tliat is asuccedaneous consideration,
which is plain in itself. And then add,
(3.) That the proper end, which in such a reception of a
Saviour must be designed, is salvation. Nothing can be
plainer, than that the end, I am to design in receiving a
Saviour is, that 1 may be saved by him. What else can it
be? To which I subjoin,
(4.) That there can be no design without hope. It is na-
turally impossible to me to design my own salvation by
receiving of a Saviour, but it must be with hope of success
in this way. There can be, in all the world, no such thing
as a design laid without hope of compassing it ; no end pro-
posed without hope and expectation, that at last it may be
brouglit about. It is not needful that there should be a
certainty that it shall, but there must be an hopefulness
apd probability that it may, otherwise there can be no
SER. XVI.) Hope, in rejiouncing all other Hope. 225
design at all. It is not agreeable to the human nature to
design for that, of which there is no hope. These are ge-
neral considerations, which do plainly enough evince, that
this transaction of the s,ipul with Christ, in order to its own
salvation, must be under the influence of hope. But,
2. I shall go on to shew, from several particulars, which
lie within the compass of this great work of transacting and
agreeing with Christ, according to the terms of the gospel
covenant; upon each of which, it cannot be, but hope must
have influence. As,
(1.) In such a transaction with Christ, or when the soul
is coming to an agreement with him upon gospel terms, it
must renounce any other saviour or way of salvation, that
either is co-ordinate with him, or much more, that shall be
opposite to him ; whatsoever indeed shall be subordinate,
must be taken in, but to think of any thing co-ordinate, of
any such thing, there must be a most absolute renunciation.
The soul must speak its own sense in such words as the
church speaks here ; " Asher shall not save us, nor will we
say to the works of our hands, ye are our gods ; for with
thee the fatherless find mercy." There must be an exclu-
sion of all things else, that shall be co-ordinately joined
with Christ, or that shall be brought into any kind of com-
petition with him, in this his saving work, and oflTer. I
abandon all other saviours, (this is the language of the
soul,) and all expectations from any other.
Now, whereas it is manifest the soul must be brought to
this, if ever it come to a closure and agreement with Christ,
so it can never be brought to this, but by the influence of
of hope concerning him. A drowning man will never let
go his twig, but in order to a surer hold of something that
may be stronger, and that he may better trust to it. If
men have nothing else to rely upon, but their own ima-
giued innocency, or their righteousness, or their perform-
ances, that they have performed such and such things in a
way of duty, or withheld themselves, and abstained from
such and such things in a way of sin. If men have nothing
else to rely upon here, they will hold till they have a better
hold. It must be the influence of a better hope, some bet-
ter hope introduced, that must make the soul willing to let
go this hold : they will never quit the twig, till they have
in view somewhat better and stronger to take hold of.
There must be this, in the first place, in the soul's trans-
acting with Christ, a renouncing of any other Saviour, or
any other way of salvation.
VOL. VIII. y
226 SALVATION BY HOPE.
(2.) There must be the taking on of Christ's yoke; in this
transaction with him, the soul must agree to take his yoke
upon it, submit its neck thereunto. The gospel is plain
and express in this, even in those words of grace them-
selves, than which the gospel did never breathe sweeter and
more grateful ones ; " Come unto me all ye that are weary,
^nd heavy laden, and I will give you rest; learn of me,
and take my yoke upon you, and you shall find rest to
your souls, for my 3^oke is easy, and my burden is light."
But such as it is, take it you must; or you are never to
expect rest from me, safety, or relief from me. If I give,
you must take. If I give you pardon, if I give you peace,
you must take my yoke, my burden upon your necks and
shoulders : in short, the soul must submit to be governed
by Christ, subject itself to his governing power, and the
sceptre of his kingdom. This must be its fence. " Other
lords have had dominion over me, but now I will make
mention of thy name, of thine only." It must be subject
to the government of Christ, both negative and positive ;
that is, must submit, and be bound up from every way of
sin, and it must submit and yield to be bound to every
way of duty: and this is taking up of Christ's yoke, and
this it can never do but with hope, but under the influence
of hope.
It is upon the declining of this, that many a soul comes
to break with Christ after a treaty begun, and (it may be)
carried on far: they may be content to entertain those
pleasant thoughts which the gospel gives some intimation
of, and by its first overtures doth (as it were) suggest and
ofi^er to the soul, of having sin pardoned, and God recon-
ciled, and being saved from the wrath to come, and of being
intitled to future felicity, and a blessed state. These are
pleasant thoughts, and the first aspect of the gospel doth
suggest them ; and while the soul looks upon these alone,
and doth not look upon what there is of conjunct duty
with it, it may go on far, and there may seem to be an
agreement entered, or very near to be entered, or which
the soul is in a great disposition to enter into with Christ,
while it is only expecting much from him, and thinks of
bending itself in nothing to him. But when that part
comes to be reflected on too, then the soul begins to recoil,
to. revolt, and to fly off*. It can be content with every
thing but to be yoked, to come under restraints from sucli
and such ways; no, (saith the soul,) I v/ill never endure to
be yoked, to come under obligation to such and such
SER. XVI.) Hope in taking Christ's Yoke. 227
things as have (lisj)leased me, and I could never yet like.
Yes, but this Christ insists on. If ever you expect rest
from me, I expect you will take on my yoke ; that you wil-
lingly submit to be yoked by me; it is indeed an easy
yoke, and I would have thee understand the matter so,
and thou wilt find it an easy yoke, when once thou hast
tried it; but a yoke it is, and as such it must be received.
But here is the great matter ot'hesitation, the wretched soul
sticks at this, No, I will not endure thy yoke! It is as a
bullock unaccustomed to the yoke, as Ephraim is repre-
sented, Jer. xxxi. 18. and if ever they come to be made
sensible, they will speak that sense truly, " I was like
Ephraim, thou hast chastised me, and I was ciiastised, I
was as a bullock unaccustomed to the yoke; turn thou me,
and I shall be turned." This is their sense, if ever they
become truly and thoroughly sensible; but in the mean
time, here is the stick, because they have not been accus-
tomed to the yoke, and cannot endure to be yoked, there-
fore doth many an one part with Christ, and give uj) all ;
all treaty is quite broken off between Christ and tliem.
And if it be, pray what is the reason of it, thou wretched
soul ? [f one may speak thy own sense in the case, if thou
wouldest but reflect and see, \vhether it be not so, this will
prove to be it, to wit, thou hadst no hope. I believe I
may speak the heart of many an one in this case, if they
could but tell how to speak their own, and to observe so
much of their own heart.
I would have such to consider it, as are yet in their
youthful days, whether sometimes, having been struck with
convictions, and having taken up thoughts of providing for
their own safely, and eternal well-being, they have not
thereupon come to some kind of deliberation : The gospel
is plain, here 1 have the Redeemer fully represented to me
in it. And then this hath been your sense. Lord, I begin to
take up thoughts of coming to an agreement with thee upon
the terms proposed to me in thy gospel. It may be, the
soul hath seemed to itself willing to submit to them, rather
than perish; but afterwards, through want of watchfulness,
or too much self-confidence, or too little dependance upon
the grace of God, a temptation hath proved victorious
in some or other particular instances, and here hath been a
relapse into somewhat (it may be) of a gross sin ; I inquire
of such, whether this be not the truth of the case, whether
hereupon their soiils have not grown hopeless ? Well, I
shall never overcome; here are my corruptions that are
e2
228 SALVATION BY HOPE.
too hard for me, and I shall never prevail ! It may be,
thoughts have been resumed, and trials have been renewed
again and again, and returning temptations have prevailed,
and got the upper hand. Wei), saith the soul, I shall never
do any good at it, 1 shall never make any thing of it: and
thereupon all hath been given up, and the reins have been
laid freely on the neck of lusts, and that resolution hath
been taken, " I have loved strangers, and after them 1 will
go ;" and why it was taken, so that text tells us, Jer. ii. 29.
Thou hast said, there is no hope; and what then ? '' I have
loved strangers, and after them 1 will go."
So very contiguous and bordering, are despair and pre-
sumption upon one another, when the soul absolutely
despairs, then it most highly presumes. There is no hope ;
well, what then? " 1 have loved strangers, and after them
1 will go;" I will let corruption and sensual inclinations
have their swing, I will obey the lusts of it, for there is
no hope. And then, how lamentable a thing is it, that a
soul should be lost so; for if there be no hope in the case,
there will be no repetition of endeavours, no further strug-
glings, no further contests : and then, all is lost, all is gone,
which is the forlorn case of those (as I have had occasion
at large to shew) who had in some measure escaped the
corruptions of this world through lust, by the knowledge
of our Lord and Saviour Jesus Christ, and are again entan-
gled therein and overcome; their latter end witl) them is
worse than the beginning. And whence is this ? Because
they have been entangled and overcome, therefore they
throw away all hope. They should indeed, throw away
all hope of being saved, while they are overcome, and re-
main so, and are slaves, vassals, and captives, to corrupt
inclinations; they should throw away all hope of ever
being saved in this state; but they should not throw away
all hope of being saved out of it. They should throw away
hope of being saved without overcoming; but they ought
to entertain hope that they shall overcome ; that yet they
shall overcome, if yet they watch, and yet strive, and yet
pray, and yet depend ; and there is no other thing to be
done. It is not to lie down and perish thus, and say there
is nothing more to be done. That is another thing to be
done in this coming to an agreement with Christ, upon
which hope hath influence, namely, taking on his yoke. And,
(3.) Taking up his cross, that must be done too ; and you
can never come to a closure with Christ, to an agreement
with him upon other terms ; you cannot without it be a
SER. XVI.) Hope in taking tip Christ's Cross. 229
disciple, Luke xiv. 20. that is, cannot be a Christian ; he
only makes feint offers at being a Christian, but is none
till he comes to this, to take up the cross, that is, willingly
to submit to these terms, that it shall be laid upon him
whenever Christ pleaseth, whenever his word and provi-
dence together so state the case, that either I must em-
brace sin or the cross.
And as it is plain, that thus it must be whensoever the
soul transacts with Christ, so it is most highly reasonable
that thus it should be. Do not murmur at it, do not think
it hard that you are to go (if Christ will have it so) a suffering
Christian to heaven and glory ; for pray, did he not bear a
worse cross for you ? and do not you expect to be saved
from worse things by him? Did not the death that he suf-
fered upon the cross import unspeakably more of grievance
and of horror, than any thing you are capable of suffering
in this world ? And as to what you are capable of suffering for
him, and upon his account, is it at all comparable to the suffer-
ings you expect to be delivered from by him? Is it not
reasonable then, that a state of most absolute devoting to
him all your external comforts, and your very life itself, (if
it should be called for,) should come in, and be made part
of those terms, upon which Christ will conclude with you,
that you shall be his, and he will be yours? Never mutter
at it, the reason of the thing speaks itself, that you in com-
ing to him say. Lord, I am come to make a most absolute
contract with thee ; take me, my life, my estate, my con-
cernments, all that is dear to me in this world, I am willing
should become a sacrifice to thee ; do with me, and what
belongs to me, as thou wilt, only save my soul; it is for
eternal life I am come to thee, and for no temporal immu-
nities or enjoyments.
(4.) Another thing considerable in this contract and agree-
ment with Christ, and which is the essential thing, is the
vital union that the soul must enter into with him. If ever
you come to an agreement with Christ, you must be vitally
united. There must be that union of life between him and
you, as whereupon spirit may be said to touch spirit, and
life, life; as in that 1 Cor. vi. 17. " He that is joined to
the Lord, is one spirit."
Oh! that this might be understood, and enter into all our
hearts ! 1 am much aware of it, how easy a thing (in com-
parison) an external and outside Christianity is, and how
apt men are to take up with that. A religion, a Christian-
ity, that consists but in externals, or any thing of that kind,
S 3
230 SALVATION BY HOPE.
is incomparably easier than this venturing, or adjoining
of ourselves with Christ. The affrighted soul when once
it is awakened in any measure, and apprehensive of the
danger of its case, it readily submits to any thing but this,
which is a thing partly hot understood, and partly irksome
and grievous to flesh and blood : it recoils at the very
thought of it. Any thing is easy in comparison of this:
any thing that shall only be an exercise to the outward
man, or (as 1 may say) to the surface of the inner, to wit,
the soul when it is under an affright, then it may yield : 1
will comply with any external abstinences, 1 will submit
to any external performances, I will abstain from what you
■will have me, I will perform what you will have me, as to
the outward man, only let me be excused from such efforts
of the inner man, as 1 partly do not understand, and partly
as I do understand them, I cannot but regret, and have an
aversion to them.
Here it is that many an one breaks witli Christ, because
they will not endure those paroxysms, which they must
pass through in passing from death to life; in turning the
very vertical point. It is being created in Christ, coming
to a vital union with him, that is the great thing at which
the heart startles and revolts. This was the very case we
read of in that 6th chapter of John, when our Saviour had
said and inculcated again and again, " No man can come
to me, except the Father which hath sent me draw him."
And he observes the tumultuations and mutinies of their
minds at the spiritualities of his foregoing discourse : there-
upon saith he. Do not murmur at this, for I tell you, that
" No man can come to me, except the Father draws him,"
And in the sequel of that discourse, (verse 65th,) Did not I
tell you before, " no man can come to me except it be
given him of my Father ?" They were willing to comply far
in externals ; you see they followed Christ from place to
place, with mighty complacency attended upon his gospel,
were pleased with his doctrine; when they miss him in one
place they run to another part of the country, they take
ship and follow him ; when they understood he was gone to
the other side of the sea of Tiberias they throng after him
in great multitudes; they leave the affairs of their callings
to go from place to place after him; but yet, when they
heard this from him, many went back, and walked no more
with him. This is the sense of many an one towards Christ ;
Lord, we will follow thee all the country over ; we will go
from place to place, wheresoever we may meet thee, or
SER. XVI.) Hope in behig united to Christ. 231
hear any thing of thee. And these persons, while they did
thus much externally, did also abstain from much, you
may be sure, where they could have no opportunity of in-
dulging and gratifying their appetites ; being thus hurried
from place to place, pursuing and following Christ ; yet
they did it. So it may be with many an one besides, in our
days, when they are awakened, and in some terror, there
are no external abstinences that we think or know will
offend ; we will no more be drunk with the drunken, nor
scorn with the scorners ; no, by no means; we will under-
go any restraint and severities in this kind, rather than run
the hazard of our souls; and we will stick at no external
performances ; nothing that hath but bodily exercise in it.
We care not how many sermons we go to hear ; we will go
any where to the church, or to the meeting-place, where we
may hear the most serious ministers ; we will be sure always
to stick close to the honest side, and to the best cause; we
will be true to the last, to the protestant religion and go-
vernment, and to that party that adhere thereto. All
this is fairly and well overtured ; but tell them, that be-
sides all this you must have a work wrought in your heart
and soul, which is to be done by a divine power. By a di-
vine power, say ye ? Then where are we ? Can we com-
mand the divine power ? This is the foolish cheat and de-
ceit that many put upon themselves ; and they make the
matter to be hopeless from such expressions ; " No man
can come to me, except the Father that hath sent me
draw him," and " except it be given him of my Father.'*
Here are true and just premises, from whence many times
men allow themselves to infer the falseth conclusion ima-
ginable. That, therefore, they have nothing to do, and
therefore they have nothing of hope remaining to them ;
considering that which is only in the power of another, not
in their own. But upon serious and sober thoughts ; — is it
not all one, whether you have that power of your own, or
may have it from another, if it be duly sought in the pre-
scribed way that plainly lies in view before us all ? Doth
not the same gospel, the same word that saith, " no man
can come to me except the Father that hath sent me
draw him," or *^ except it be given him of my Father," say-
also, that he " will give his Holy Spirit to them that ask
him," as readily as parents will give bread to their children
rather than a stone ?
This doth not difference the case ; it is only a reservation
that the great God doth think fit to keep to himself, as
Q 4
232 SALVATION BY HOPE.
suitable to the majesty of a God in the way of his dispen-
sations towards perishing creatures, offending creatures.
Mercy you shall have ; help you shall have ; power you
shall have to do what is necessary to be done in order to
your being made safe and happy. But you shall know you
are to receive it ; you are to seek it ; you are to come upon
the knee for it; you are to be in the dust for it; to wait,
and be prostrate at the foot of a mercy-seat, and before a
throne of grace. This is suitable to God, and it is suitable
to you ; to an offended Majesty, and to offending crea-
tures; but it doth not infer that there is therefore no hope,
because there is such a vital union to be brought about
with Christ, as can only be brought about by a divine
power; for there is still hope that you may have that
power afforded you, and exerted in you, both from the
gracious nature of God, to which it can never agree to let
a soul perish that is aiming at a compliance with, him, in
his own way, and upon his own terms. And there is encou-
ragement from most express words of scripture, that carry
such sweet alluring breathings of grace in them ; " Turn
ye at my reproof; 1 will pour out my Spirit upon you ;
1 will make known my words unto you." Prov. i. 28. And
do you think these words signify nothing? ** As 1 live,
saith the Lord, 1 take no pleasure in the death of him that
dieth; Turnje, turn ye, why will ye die, O house of Israel?
Turn, and live." There must be offers of turning, aims to
turn, aimings to come to his closure, reachings forth of the
soul towards Christ, to come to a living union with him ;
and in that way you are to expect help.
Objection 1. But it may be said, what hope yet can there
be, when, upon the whole matter (as we have lately been
taught) there are very few that are saved, and when it is so
apparent that the generality do perish, do walk on in de-
structive ways, — ways that take hold of hell, and lead down
to the chamber of death ? What hope is there for us, that
we that are here in this assembly, when there are so few
that are saved; what hope (I say) can there be given to us,
that we shall be of those few ?
Amwer. To this let me say but thus much at present ;
that, as few as they are, who have you heard of concerning
whom you have ground to think, to admit a thought, that
they did perish, or were in likelihood to perish, taking the
course that hath been directed ? That is, having the terms
of the gospel in view before them, and aiming and striving
to their uttermost, and accompanying their endeavours
SER. XVI.) Objections Ansuered. 233
with earnest supplication to the God of all grace, for help
to comply with those terms, and come up to them ? As
few as they are that are saved, they are certainly much
fewer that ever perished this way, if ever you can suppose
that any one perished that doth thus. If there are few
that shall be saved, do but consider how much fewer a num-
ber you have here to oppose of such as perish in such a
way, and upon such terms : incomparably fewer, if ever it
can be thought that any at all have thus perished. And
no more needs to be said to this now.
Objection 2. But it may perhaps be said, — it seems, how-
ever, a very mean thing, that the soul, in coming to a clo-
sure with Christ, should be influenced hereunto only by
the hope of being saved ; I come to him, because I hope J
shall be saved by him; I have terrible destruction in view,
and I find myself beset with dangers and deaths, and I have
no other way to escape; but the hope of escaping brings
me to Christ. This (it may be said) is mean.
Answer. Mean, say ye? And to whom is it mean ? Is it
mean to you, or is it mean to Christ ? It is very true in-
deed, to you it is mean, and it is fit it should be so; for a
company of offending creatures, must they stick at any
thing that may be mean to them in order to their being
saved ? Why, man, it is in order to thy being saved from
eternal death and destruction ; and wilt thou grudge at
any thing, because it is mean, that tends and is necessary
to the saving thee ? No ; it is fit for us to put our mouths
in the dust, (as was said,) " if there may be any hope." They
that have forfeited their lives, and deserved a thousand
hells, is it for them to stick at any thing because it is
mean ? But when to you it is mean, to Christ it is not
mean ; that he should be the hope of sinners, to him it
is honourable ; to him it is glorious. And by how much
the more it is debasing to you, it is so much the more ex-
alting to him, magnifying of him in his office, and mag-
nifying of him in the great and high excellencies of his
nature and person.
234 SALVATION BY HOPE.
SERMON XVll.*
ROMANS, vin. 24.
We are saved by Hope.
But now there doth somewhat need to be considered in
reference to all that hath been opened, which may, by way
of objection, occur and offer itself to the thoughts of many.
As,
Objection 1. This may be objected ; that it seems not so
intelligible how hope should have influence npon conver-
sion ; for, can there be any thing good in the soul before
conversion r And inasmuch as by conversion itself the first
grace is given, can there be any grace before this first?
Why, there are several things that may be said to this,
which it will be of very great use to us to consider ; and
which (this being a fit way of introducing them) I choose
to introduce this way. As,
Answer 1. That there is always a difficulty in fixing the
beginnings of things. The very transitus of any thing from
its non esse to its primum esse; from its state of nothing-
ness to its beginning to be, is always a matter of real diffi-
culty, and which cannot but carry somewhat of obscurity
and dubiousness along with it. But,
Answer 2. It was upon the foresight of what I tell you now
is liable to be objected, that I told you formerly of a two-
fold hope, which we are to consider in reference to the
present case; to wit, of an human and rational hope, and
of an holy and gracious hope. The former whereof is lead-
ing, and introduced to the latter ; and, indeed, to be pre-
supposed to it as a foundation, according as the human
rational nature is unto the holy gracious nature ; every one
must be an human creature before he can be an holy crea-
ture ; the being of the man precedes the being of the saint,
or holy man. So it is in this case too ; the very being of
an human rational hope must precede that of the gracious
and holy hope ; and as such, it is not without the influence
that hath been mentioned to the mentioned purposes. If
any yet cannot hope as a saint, they ought according to the
* Preached, June 14, 1691.
SER. XVII.) How Hope injluences Conversion. 235
grounds they have in view before them, to hope as a man.
If you cannot yet hope as an holy creature, you ought to
hope as a reasonable creature, according to those grounds
that God hath laid in view before you. And,
Answer 3. To hope as an human and reasonable creature is
to hope, upon the consideration of such things as have that
tendency in themselves to found and raise an hope in us ;
that is plain and obvious in itself; for consideration is no-
thing else but the exercise of our reasoning faculty ; a
communing with ourselves ; a discussing matters with our
own souls, or in our own minds, according to the concern-
ment that we may apprehend them to be to us. And in
that way, (if there be a real ground,) hope ought to be
excited and raised up in us. And we ought to be active,
in order to its being so. This I recall to my mind, tliere-
fore have I hope; (Lam. iii. 21.) recollecting and calling
to mind such things as are proper matter of hope, ought to
excite and raise such hope in us. And again.
Answer 4. This God himself doth point out to us as the
proper method of conversion ; to wit, the engaging and
setting on work our own considering power, which, being
duly engaged, hath a tendency that hath been noted to
raise hope. It is marked out as the great bar and obstruc-
tion to conversion, when people will not consider : " the
ox knoweth his owner, and the ass his master's crib ; but
Israel doth not know, my people will not consider." Isaiah,
i. 3, 4. " Ah, foolish people ! a sinful nation ; a people
laden with iniquity ; a seed of evil doers ; children that are
corrupters; they have forsaken the Lord." Isaiah, i. 16.
And afterwards, he reasons with them to turn ; " Wash ye,
make ye clean ; pnt away the evil of your doings from be-
fore mine eyes ;" as you find throughout the series of that
chapter. He calls upon his apostate people, (when they
have revolted and gone back from him, and when therefore
the exigency of the case makes their conversion and return
necessary,) he calls upon to shew themselves men ; " re-
member this, and shew yourselves men ; bring it again to
mind, (oh,) ye transgressors !" Isaiah, xlvi. 8. And for that
very reason, he discovers himself ready to shew mercy :
when he hath at any time the opportunity given him of
observing such a temper and disposition of spirit to con-
sider and return. " When the wicked man turneth away
from his wickedness which he hath committed, and doeth
that which is lawful and right, he shall save his soul alive."
£zek. xviii. 27, 28. " Because he considereth, and turneth
236 SALVATION BY HOPE.
away from all his transgressions that he hath committed,
he shall surely live ; he shall not die." '' Because he con-
siders and turns;" if he do not consider, hewill never turn.
Jf he do consider, he may, especially, when he doth consider
such things as tend (as was said) to found and raise an hope
for him of mercy in returning. Again,
Answer 5. Such things as ought to be considered in such a
case, they do more clearly and distinctly present themselves
to view with them that live under the gospel. That gives
mighty advantages to such considerations as carry matter
of hope with them : and God will deal with all sorts of
people according to that measure of light which he affords
them. For those that live under the gospel, they must be
dealt withal according to what discovery is extant before
them of his mind and will by that ; for those that have no
gospel, they will be dealt with by other measures. But,
for those that live under the gospel, to whom that bright,
and morning, and pleasant light hath shined, they ought to
judge, and make, and estimate of their own state and case
accordingly ; and think I am not a creature turned loose
into the world to wander in it as in. a wilderness ; but I am
by special, peculiar, divine favour placed under the dispen-
sation of an everlasting gospel, in which he speaks his
mind distinctly to men about the ways and methods of
recovering and saving lost and perishing souls ; so that
whatsoever hath a tendency to adminster any matter of
hope, it lies in view with the greatest advantage imagi-
nable, before whom this divine and express revelation of
the mind of God about these concernments is come. And,
Answer 6. That hope that shall (upon consideration of the
things that have that tendency) arise in the souls of any in
order to their conversion, and before that work be as yet
done, we must understand it to be greatly improved and
assisted by those greater measures of common grace, that
are afforded to them that live under the dispensation of the
gospel. And so, 1 told you at first, that human rational
hope, assisted by common grace, may have a great and
very significant influence towards this blessed change that
is to be wrought upon the soul. And though it be very
true, therefore, that there can be no special grace before
the first special grace, (as the matter speaks itself,) yet
there may be common grace before special grace. That
grace that goes under the name of common, it is leading,
it is preparatory, it is antecedent to that which goes under
the notion of special. And so the doubt is answered, what
SER. XVTT.) How Hope vifluenccs Conversion. 237
grace can there be before the first grace ? Before the first
grace, there may be other grace, — grace that is not special
grace ; that is common, and that is in a greater measure
afforded to them that live under the gospel. And there-
upon I add.
Answer 7. That there are sundry obvious considerations
that tend to raise hope, which, as common grace falls in
with it, (though it be but merely human and rational hope
otherwise,) may have a mighty hand in the soul's first turn
to God, or an influence upon it; considerations that tend
partly to awaken in the soul a sense of its own case ; and
that tend thereupon to erect and lift it up towards God in
hope. I do not confine the discourse 1 am upon, nor would
[ confine your thoughts to such considerations merely,
abstractedly, and singly, as tend to beget hope ; but such
as tend to beget a sense first, i lul then to beget hope ; that
is, when the soul is made to feel its own distress, and per-
ceive sensibly its own forlorn wretchedness ; this makes it
the more susceptible of that hope that must have influence
upon this great turn to God through Christ. And those
will be such considerations, as they who live under the gos-
pel have their present and constant advantage for. It is
for one to sit down with himself, and think ; and we may
be sure the gospel will never do that soul any good that
never thinks, that never considers. But if one under the
dispensation of the gospel will set himself to consider, he
hath such considerations as these obvious to him : —
" I am an apostate creature ; a poor wretch fallen from
God, cut off from him by mine own iniquity, who hath
been the Author of my life and being to me, and from whom
alone 1 can expect a blessed eternity. I have by apostasy
incurred his displeasure, fallen short of his glory, fallen
under his wrath; I am, by nature, a child of wrath, as well
as others are; I know there is a satisfaction due to divine
justice from me, for the injury and wrong 1 have done to
the majesty and authority of his government over me, who
gave me breath ; I know I am never capable of making
that satisfaction myself; if I were to lie everlastingly in
consuming flames I should be always satisfying, but I
should never have satisfied. But I find with all (and the
gospel tells me so) God doth not expect from me that I
should satisfy for my own sin ; he hath devolved that mat-
ter wholly into another hand ; and the gospel having de-
clared to me his mind and pleasure herein, it would be the
238 SALVATION BY HOPE.
greatest presumption imaginable in me to ofFer at being a
satisfier for my own sin ; to offer at that were to offer an
affront instead of a satisfaction ; to suppose I could satisfy,
were for me to measure arms with the Almighty ; it were
to take upon me as if I were a God, — as if I were the man
his fellow ; as if any thing that could be done or suffered
by me could bear proportion to the rights and dignities of
the divine government, when they have been invaded,
usurped, and violated, as they have been by me. But 1
find by the same gospel, that though 1 am not required to
make satisfaction to the justice of God for my own sin my-
sel, yet I am required to return to God, and to receive his
Son, who hath made that satisfaction; and to receive him
with a dependant and subject heart, casting myself upon
liim for salvation, and subjecting myself for government,
even unto eternal life. I find this is required ; every one
that lives under the gospel may consider so, and ought to
consider so. This light shines into every one's face that
lives under the gospel.
^* And then hath every one of us to consider further, —
but for this mighty turn I find for myself no power; I
ought to turn to God through Christ, but I cannot; not
through natural impotency, but moral ; for this can be
resolved only into disinclination of will. My will is dis-
inclined, bent another way ; 1 must tear myself off from
those ways of sin that I have run in ; I cannot alter the
bent of my own heart, no more than a leopard can his
spots, or a blackmoor his skin. Here is the great stress
and hinge of this case. That must be done, or 1 am lost,
which 1 myself cannot do. But such an one hath yet fur-
ther to 'consider : I find it is charged vipon me to return, to
come back to God through Christ ; to repent towards God,
to believe in his Son. I find these things are charged upon
me; and my reason and conscience cannot but tell me, that
that impotency which only lies in a disaffected disinclined
will, can never excuse me from such duty. That is the
very sum of all malignity itself; a will against my duty; a
will against the good and acceptable will of God ; this car-
ries all the malignity of .hell in it, to have such a will.
Therefore this ill habit and bent of my will can by no
means in the world invalidate the obligation of those laws
and precepts, that bind me to repentance and faith in the
Son of God ; they lie upon me as a matter of indispensable
duty still. That such an one hath to consider and think
that,
SER. xvn.) No Hope but in Divine Help. 23
Then nothing can be more obvious than to consider
iurther, —
" If I have such things lying upon me as matter of most
apparent and indispensable duty, for which I have no pre-
sent power, nothing remains to me but to offer at my duty ;
otherwise I lay myself under the manifest guilt of most
insolent rebellion : for I cannot but say, that a sinner is
righteously enjoined to repent. If it were great iniquity in
me first to offend, it is most apparent duty to repent of my
liaving offended ; and if God offer to me his own Son to be
to me a Saviour and a Ruler both together, surely it is most
justly enjoined upon me that I receive him as such, that
1 rely upon him as a Saviour, and subject myself to him as
a Ruler. I have nothing to say against the equity, rea-
sonableness, and obligingness of these laws of his. Why,
then, if they do lay actual obligation upon me, and I feel
no present power in my own soul to comply with them ; but
cannot but be sensible of impotency, to wit, a disinclined
heart. What ? I offer at turning to God ? I may as well
offer at removing a mountain. Here is a difficulty invin-
cible to me ; a power that 1 can by no means overcome; a
carnal, corrupt inclination, carrying me another way, and
that strengthened by all the infernal powers of hell and
darkness too ; for every one that is turned is " turned from
darkness to light, and from the power of Satan unto God."
Acts, xxvi. 18. And who hath " delivered us from the
power of darkness, and translated us into the kingdom of
his dear Son." Coloss. i. 13. A mighty turn this is ! And
when the law saith tome, Repent; when it saith. Turn,
believe, receive Christ ; subject thyself to him; rely upon
him. If 1 look into myself I find myself dead; " You
hath he quickened who were dead in trespasses and sins ;"
Eph. ii. I, 2. where all have naturally their conversations^
" according to the course of the world, and the prince of the
power of the air, the spirit that worketh in the children of
disobedience." What shall I do in this case against all the
power of my own indwelling corruption, and all combined
powers of the hellish infernal kingdom, that labour to the
uttermost to keep me oft' from God, to keep me off from
Christ, that I may never come to a closure ? What is to
be done in this case ? Why, the mentioned considerations
are most obvious ; to wit, those great evangelical precepts
requiring nothing but matter of most plain and indispen-
sable duty, from which a disinclined will is no excuse, but
rather the highest aggravation imaginable of my iniquity
240 SALVATION BY HOPE.
and guilt, if I comply not ; so as that I am held under a
strict tie to do what the evangelical law requires and
charges upon me. Nothing is (I say) plainer, and more
distinctly in view, than that 1 am to offer at what I cannot
myself effect; otherwise I add insolent rebellion to all my
former indisposition. And I find this is the plain meaning
of the commands, as they are explicated by superadded
promises. " Turn ye at my reproof." Prov. i. 23. What, I
alone? What, I by myself? — No; do you turn; do as
much as in you is ; put yourselves into a turning posture ;
and " I will pour out my Spirit upon you ; and I will make
known my words unto you."
And to excite and raise hope higher in this case, the
poor wretch hath to consider this :
" It is the God of all grace that I am now to apply my-
self to ; the God that is rich in mercy, and that is the Father
of mercies : and again, 1 am to apply myself to him for
the concernments of my soul; of an immortal spirit, that
he hath put into me, who is himself the Father of Spirits.
Why should 1 not expect he should be kind to his own off-
spring f — a poor wandering soul ; a degenerate, apostate
spirit, that is sensible of having apostatized, that is now
aiming to return and to come back to him? Why should
not 1 expect him to be merciful, to be helpful to a poor
soul that sees itself lost if he do not help, — if he do not
put forth his hand and draw me into union with him, and
with his Son, in whom he knows only I must live, and
without which union 1 am left still under a necessity of
perishing ? And here is this to be considered, — he is more
nearly related to this spirit of mine than to my flesh, more
nearly to this soul of mine than to my outward man. I
have found him kind and compassionate to my flesh and
outward man. This is fit to be suggested to any man's
soul that begins to awaken and consider his case ; and, fur-
ther, to say within himself. Thou hast nothing to do but to
hope in the divine mercy ; and thou hast already found the
Father of mercies merciful to thy meaner and baser part.
How hast thou lived all this while in this world ? It was
by him that thou didst live, and through him thou wast
born ; and thou hast hung upon him ever since thou hang-
edst upon thy mother's breast. Where hast thou had thy
bread for a day, and day by day, but from him ? Where
hast thou had thy breath every moment ? thy breath was
continually in his hand. He that hath been so compas-
sionate to that flesh of thine without thy seeking, will he
SKR. XVII.) Hope honours Cod. 241
inot be compassionate to thy soul, if thou dost seek him, —
if thou dost crave, — if thou dost cry, and tell him, Here
is one of the souls that thou hast made, ready to perish
under the tyranny of a cainal inclination, and under the
power of the great destroyer of souls f Is there no place
for hope in this case ? though the case be a distressed case,
it plainly speaks itself not to be a desperate case; will not
he, who is the God of all grace, shew compassion to a soul
that is aiming to cora€ back to him upon his call, and when
he calleth him, though he can come but faintly, struggle
but weakly ; though he can but aim to come r"
And, again, you have this to consider to found and raise
hope; that you do him the highest homage that in your
case and circumstances you are capable of doing, when
vou throw yourselves upon his mercy ; and it is that which
he is most highly pleased with. " He takes pleasure in
them that fear him, and in them that hope in his mercy;"
a scripture, that any soul which begins to have an awakened
sense of the state of his own case, ought to have as a front-
Jet before his eyes, and engraven (as it were) upon the
falms of his hands. This ought to be considejed ; Though
cannot coauply with him as I should, I cannot do such
things as are just and righteous, (which a most unexcep-
tionable, evangelical law, doth ask for, and require, and
challenge,) yet I am willing to do him all the homage I am
capable of, by casting myself upon his mercy, and by
making him my ultimate and last hope. Say you so?
(saith God,) Is this your posture ? Now you please me
beyond all things that you were capable of doing besides,
or any other way. " He takes pleasure in them that fear
him, and in them that hope in his mercy." This is to ac-
knowledge the divine mercy to be a bottomless abyss, never
to be fathomed ; you hope in his mercy, when otherwise
you had no hope in any thing else. This is that wherein
he takes pleasure; this is to acknov/ledge him to be God,
to give him the proper glory of his Deity; and own him to
be infinite and immense even in goodness, that great excel-
lency and perfection of his nature.
And admit that all considerations, all the actual thoughts
you have of all these things, and your revolving them to
and fro in your own minds, are all, as yet, but within
the compass, enabling you to raise an hope upon so plain
grounds as these are, which lie in view before you ; yet
every one sees that these things have a manifest tendency
to the soul's turning to God through Christ; and so lie in
VOL. VIII. K
242 SALVATION BY HOPE.
your way to that special grace, wherein the great turn itself
doth lie. And then 1 add again, in the last place, that.
Answer 8. That, whenever that great turn is brought. about
wherein is the great effort of grace, which is most special
and peculiar, it is manifest that an holy hope is one of the
things that doth first appear and shew forth itself in this
great turn. For the soul is to close with God in Christ ; but
this is impossible to it, but as it hopes fur acceptance. This
can never be the act of a despairing soul. If the soul look
upon God and Christ with absolute despair, it is hardened
with a diabolical hatred ; and can never close, can never
unite with him but when it opens itself to receive Christ,
and all the fulness of God. It is hope that opens it, and
hath the great influence into the sincere covenanting act,
the vital covenanting act, by whicli the soul takes God in
Christ, and surrenders and gives up itself to God, through
Christ. And that is sincere and so continues, or doth not
continue, according as the soul hopes or hopes not, or
hopes truly and fully, or otherwise.
The expressions to this purpose are worthy to be written
in letters of gold, which we find in Psalm Ixxviii. 7, 8.
Where vve have the very root of sincerity, and the very
root of apostacy pointed out to us both together, even with
manifest reference to the truth of the thing I am now in-
culcating to you : '^ That they might set their hope in God,
and not forget the works of God ; but keep his command-
ments; and might not be as their fathers, a stubborn and
rebellious generation, a generation that set not their heart
aright; and whose spirit was not stedfast with God." The
design of all this is to signify, that God would have a peo-
ple to succeed from that root and stock that should be bet-
ter than their fathers ; but wherein should they be belter i
or should they come to be better? Why, their fathers were
stubborn and rebellious ; they were false and unsteadfast in
the covenant of God ; they did covenant, but it was on
terms : '' They did but flatter him with their mouths, (as is
afterwards expressed,) and lied to him with their tongues."
Their hearts were not sincere ; there was no fixedness and.
stability in the covenant of God. And. wherein should
their children be better? Why, I will have them be taught
and instructed, and to learn, from all the methods of the
dispensations of God towards their forefathers, to set their
hope in God. This was the great thing their fathers did
not ; and therefore continued rebels still ; and when they
seemed to covenant were false and treacherous, and un-
SER. xvn.) Hope covemints with God. 243
stedfast in their covenant with God. But if ever there
come to be sincere covenanting, it must come from their
setting of their hope in God as the " God of all grace ;"
as the God '' rich in mercy;" to whom, as such, (each
must say,) *■*■ I do, through his Christ, adjoin my soul, and
tell him. Here I will live; here I will die; I am come to
this point, brought to thee by the invitation of thine own
word and gospel. It hath bid me repent and believe, and
required me to yield myself to God, and to take God for
mine. I do all this upon the warrant of, and in obedience
to, the authority of the law of grace, that supreme, that
benign law." This is that which makes the soul stedfast ;
brings it to a point; now it finds this is a work that will
hold, when the soul is setting its hope in God, and unites
itself by covenant with him.
And so much with reference to that first objection, which
served me to introduce these sundry things, which 1 hope
will be of use to those that consider them.
Objection 9.. But, in the second place, it may be further
objected : If hope,— the hope of being saved, will have such
an influence upon conversion in order thereunto, hoWcomes
it to pass, that when the most do so generally profess an
hope of being saved, yet so few are converted hereby ? Is
hope like to have such an influence upon conversion in
order to salvation, when we find that men do very gene-
rally hope to be saved, and have very great hope of being
saved ; yet many of them (the great'er part of them it may
be) are never converted ?
Answer. To that there are some things to be said, also,
that it may be of equal use to us, to understand and con-
sider. As,
1. Therefore it is, that many hope to be saved who are
never coiiverted by their hope^i because they do maim the
object of their hope ; that is, whereas they should hope
first to be converted, and then, secondly, so to be saved,
they hope to be saved without being converted. And so
one great part of the object of their hope is left out ; and
their hope, therefore, is not only not subservient, but is
obstructive to their conversion ; and so, consequently, to
their salvation too. It doth (I say) not only subserve it,
but hinders it. They hope they shall be saved,— that they
make the abstract and separate object of their hope, ex-
cluding and shutting out from that salvation all conside-
rations of the sanctity, the purity, the holiness, Avhich the
conversion, that they should conjoin therewith, carries in
R 2
244 SALVATION BY HOPE.
it. And this doth not only not help, but hinders both their
conversion and salvation. It doth not help it, because the
hope of being saved without it is never likely to make them
look after being converted. And it hinders it, because it
cannot but provoke God to keep at a distance from them,
and move his displeasure to the highest against them ; for
they do in this kind of hope, not only not hope according to
his word, but they hope against it, so as that their very
hope is the giving him and his word the lie ; the worst and
most provoking thing that can be thought. Their very hope
is saying to themselves, " Peace, peace," though they walk
after the imaginations of their own hearts ; though they
never alter their course, and though their hearts be never
changed, yet they shall have peace. This (I say) is to give
the lie to the divine truth, and the word of his truth ; and
so carries in it matter of the highest provocation ; as that
scripture expresseth it, " If any man think" and speak,
though it be but in his own heart, though he do but mut-
ter it inwardly, though he do but whisper it to himself, " I
shall have peace though 1 walk in the way of my own
heart, and after the imagination of my own heart, to add
drunkenness to thirst ;" to add the act of sin to the desire of
sinning. Deut. xxix. 18, 19. My jealousy shall smoke
against that man, (though he doth not speak out, though
he doth but say it in heart,) for he doth me the greatest
injury in his heart imaginable; his conceptions of me are
ignominious ; he makes me an impure deity, that will give
peace to him that walketh on in his wicked ways ; so that I
should not only be reconciled to him in his wicked way, but
I am supposed to be reconcileable to his wickedness, — to
that wicked way in which he walketh. I am supposed untrue
to myself; he makes me a foolish deity, that all the threats
and menaces that are in my word against daring, insolent
sinners, are only indeed terrica lamenta, bug-bears, to
frighten children and fools with ; therefore (saith he) my
jealousy shall smoke against that man ; I will not spare
him, I mean to paradigmatize such a man as this, and to
let all the world know, by the severity of my vengeance
against such an one, that I am what he did not think me to
be, a true, a holy, a just, and jealous God. That hope that
men have of being saved without ever being converted, or
turned to God through Christ, and breaking off from the
way of sin, it is of this import, as you have heard. It car-
ries this secret aspect and language in it, so detracting, so
reproaching and ignominious to the true, and holy, and
SER. xvii.) False Hope exposed. 245
jealous God. And therefore it is not to be thought strange,
if men have such an hope as this, and it never doth them
good. They will never be the better for it; it never makes
them good men in this world, nor happy in the other. And
then,
Aiiswer 2. Besides this horrid maim and flaw, which is in
the object of their hope, (separating therefrom what should
be conjoined therewith,) there is an equally great defect in
their very hope itself, which makes it not strange, that it
should not have an influence into their conversion : for, if
the matter should be examined, what are these men's hopes ?
It resolves into this; to wit, it is nothing else, but only no
feaj- ; it is a negative hope, and no positive thing ; an hope
that consists in nothing else, but only not fearing. They
find they do not fear their being miserable, and that is all.
Jt is very true, indeed, there is nothing that is more common
language in the profanest mouths, than that form of asse-
veration, as they hope to be saved. But let the meaning of
those very words be examined and inquired into, and it
dwindles into nothing :_Hope to be saved ? What do you
mean by this hoping to be saved ? Let the matter be but
grasped, do but grasp at it, and you find this hope signi-
fies nothing but only no fear. There is many an one with
whom, in reference to many things there is neither fear nor
hope; and it is so here : as from a country that is either
merely imaginary, or that you know nothing of, you never
hope for good, or fear any evil from thence. You are
equally void of any hope, or of any fear, who doth either
hope any good, or fear any evil from an Utopian land ?
Ihis IS the case with most of these confident persons, that
\vill briskly say, upon all occasions, As I hoped to be saved,
3t IS so and so. And what is this hope to be saved ? It is
only their no fear to be damned. It is true they have no
fear of being damned; and this no fear they- call hope, as
2f nothing must signify something. This is the plain state
of the case; that hope that is to influence salvation, and,
in order thereunto, conversion must be a real, active, vigo-
rous principle in the soul ; not a mere nullity, not a non-
entity, — as no fear is,— never to fear is.
But you will say, Where lies the difference between these
things .? I answer, it is manifold and vast. As,
1. As to the positive hope that there should be, it is
grounded in faith ; but this (no fear) is grounded in infi-
delity ; that is grounded in religion, this is grounded in
atheism and irreligion. A vast difference! He that se-
R 3
246 SALVATION BY HOPE.
liously hopeSj hopes because he beheves the word of God
is true, and that such and such things have a real founda-
tion there ; and because he hath an inward reverence and
adoration of God ; and therefore, upon such and such dis-
coveries of him as he is pleased to make of himself, and
the impression on his heart suitably, there is a tempera-
ment in the soul towards him, made up of reverence and
love, with some kind of dependence and trust. This is all
founded in faith, and in religious sentiments; but this
same [no fear] is founded in nothing but atheism and irre-
ligion ; they have no fear of that which they really believe
is nothing, or they think will never be. And then again,
2. This [no fear] is nothing, whereas this hope that is
required is a most positive thing, a principle of great live-
liness, vigour, and activity, in its own sphere. That which
is nothing can work nothing, effect nothing, in order to
conversion or salvation. And again,
3. This [no fear] may signify nothing at all more than
only the soul's unconcernedness for any such matter j
Avhereas, real hope signifies its great concernedness, its
deep intention of mind and thought about such things.
There is nothing does more intend a man's thoughts to-
wards any thing than real hope doth ; but this [no fear]
may signify his not minding any such conceriiments
at all ; his being totally unconcerned about them. So it
may in many things, in which one apprehends himself to
have no real interest one way or other, and so, accordingly,
is in the temper of his mind indifferent in reference to such
things. There are many such concernments of which we
are totally ignorant, have no real knowledge or thought ;
the concernments of some remote countries, at the utter-
most ends of the earth, which we know nothing of, under-
stand nothing of their affairs; we are accordingly altoge-
ther unconcerned what is done there, and utterly without
the exercise of hope or fear, as to the events of things
among them. But it is not so with us in reference to the
concernments that are under our notice. There is nobody
so indifferent in reference to France, Germany, Flanders,
and Savoy, as to the occurrences there, and in the conclave,
and nearer home in Ireland. There is nobody that useth
thought in those things that is so unconcerned about
them, but that there will be various agitations of hope
and fear this way; and that, according to the aspect of
'things among us, nobod}'^ can be supposed so indifl'erent
among us, that there should be, in reference to these
SER. XVII.) Hope, itifiuentiaL 247
things, neither hope nor fear. But every one, according to
the wish and inclination of his own mind, hath Ills hope or
liis fear variously stirring in liim thereunto. But it is pos-
sible there may be a total vacancy of fear where there is no
concern at all. And as there is no fear, so there is no hope ;
that is, the things are never minded, never thought of.
And this is the true state of the case with the most in
reference to the concernments of another world, as if it
were a mere Utopia. They have, in reference thereunto,
nothing of hope or of fear, but lie all their days in a stu-
pid dream. And these are the persons, I confess, about
whom I have the least hope, and the most fear; to wit,
they who in reference to the concerns of their own souls,
have neither hope nor fear; but lie in a drowsy sleep all
their time, and dream away all their days ; and whereas
they talk of hoping to be saved, that hope is nothing else
but only a not being afraid to perish^ because they appre-
hend no danger, because they have nullified to themselves
the great objects of hope and fear.
This, therefore, doth not signify the no influence of hope,
but it signifies only the inefficacy, or no influence of no
hope ; for that hope is no hope which they miscall by that
name. The most that they can make of it is, that it is no
fear ; but, as it is no fear, so it is no hope neither; that is,
there is a vacancy equal both of hope and fear; and no-
thing makes their case more deplorable than this, that they
are likely to perish even while there is hope, for want of
hope. And this is the forlorn, dismal state of many that
live under the gospel ; they cannot hope without the in-
tention of hope; there can be no rational or human hope,
much less that hope that reaches to the pitch of common
grace; without the intention of thought, their thoughts
will not be engaged ; and one day passeth with them after
another, and not a serious thought taken up. Shall I be
saved, or shall I perish? What will become of me when I
die?
But I hope it is not generally so with you. It would be
very sad if it were; when you hear so many Lord's days
together, one after another, so much of salvation ; one
comes and preacheth to you upon that great question,
"-Are there few that shall be saved ?" and another comes
and preacheth to you upon that expostulatory passage,
*' How shall we escape if we neglect so great salvation ?"
and a third, he comes and preacheth to you upon this asser-
tion, " We are saved byTiope :" nothing but being saved,
R 4
248 SALVATION BY HOPE.
nothing but salvation, rings in your ears from one Lord's^
clay to another. And it will be an amazing thing, if, after
all this, we have no concernment about being saved ; so
that we find no room, no place for the exercise of hope or
fear J hope of being saved, or fear of perishing by not
being saved.
But if the true import of the word salvation were under-
stood, and received into our souls, it would make work
among us ; it would find us exercise either for hope or
fear; when we have so much spoken of salvation as we
find in scripture; and when the name of the Son of God is
signahzed to us, and celebrated among us as a Saviour, (he
shall be called Jesus, for he shall be a Saviour to save his
people from their sins,) why, every one that would but use
his understanding, would say, What doth this word signify?
VVhat is the meaning of all this talk of salvation ? of a Sa-
viour, and of being saved; what doth it signify? It
plainly signifies that all this world is likely to be shortly in
a great flame, and that the Judge is at the door ; that hell
will shortly swallow up all a whole world of ungodly men,
except that residue that shall be caught up in the clouds, to
meet their Redeemer in the air, and so to be for ever with
the Lord. And if we would but allow the word salvation
its true import and significancy, it would be far from us
to be without hope, in reference to being saved. And then
we should come to understand somewhat of the significancy
and of the influence of this hope, the hope of salvation, in
order to our conversion first, and then to ouu salvation itself
in the final state.
SERMON XVIIL*
llOMANS VIII. 24.
We are saved hy hope.
Having proposed to shew the influence that hope hath
unto salvation, by shewing both what influence it hath
upon conversion, that brings us into a state of salvation ;
* l*rcached June 21, 1091.
SER. xviii.) Ilojye before and after Conversion. 249
and then what influence it hath upon the Christian's per-
severance even to the end, by which we are continued in
that state, and so finally saved. We have hitherto insisted
upon the former, and are now to proceed to the latter; to
speak to that influence which hope hath upon a Chris-
tian's perseverance in that holy course through which he
is to pass on to the state of final glory and blessedness.
And here it cannot but be obvious to you, from what
hath been formerly said, that hope, as it refers to the
perseverance of a Christian, must needs considerably diff*er
from hope, as it hath at first influence into conversion ; or
a person's entrance into the Christian state, both in the
nature and in the object ; or in respect of the object of the
one and of the other hope.
1. In respect of the nature of the one and the other, that
hope that doth influence conversion, and is necessarily
presupposed to it, (if you consider the nature of it,) hath
no more in it than, what doth belong to a merely human,
rational hope, assisted only by common grace ; for special
grace cannot be supposed to be before conversion or rege-
neration ; but even that human rational hope, it hath its
influence and usefulness towards conversion, as other things
belonging to the human nature have; not only our minds
and understandings, by which we are capable of thinking
and considering of things that are to affect, and by which
we are to be wrought upon, in order to conversion. But even
to go lower than that, our very external senses themselves ;
" faith Cometh by hearing," and so it may come by read-
ing the word and gospel, which is to be the means of con-
version and salvation, to our souls. But if you look to the
nature of that hope which is all along to influence the course
of a converted person, one that is become sincerely a living
Christian, that hope must needs be a part of the new man,
or of the new nature, which is in regeneration communi-
cated and imparted to the soul. And, accordingly,
2. The object of the one and the other hope must needs
very much diff'er, even supposing the soul to be awakened,
and that God is beginning to deal with it in order to con-
version ; it must be supposed to have some hope concerning
the issue of this treaty, wherein it is now engaged with the
great God about so important a matter. Otherwise (as hath
been inculcated unto you again and again) it is impossible
it should ever turn ; converting and turning to God is not
the act of a despairing, but of an hoping soul ; and the
dispositions thereunto do suppose some hope. And the
350
SALVATION BY HOPE.
object of this hope must be understood to be God as noW
to be reconciled. The object of the other hope that doth
influence a Christian's after course unto final salvation, is
God hereafter to be enjoyed. God to be reconciled is the
object of that hope, which a person hath while God is deal-
ing with him in order to conversion ; to wit^ we must sup-
pose him awakened ; and being so, considers and bethinks
himself, I am an offending, guilty 'creature ; the God
that made me hath just matter of controversy with me;
will he be reconciled^ or will he not ? will he always hold
me guilty, will he bear himself as an enemy and an aven-
ger to a poor guilty creature as I am ? or will he pardon ?
Will he forgive ? Will he she\y mercy ? I hope he will,
saith the poor trembling wretch. And then he turns at
length. When God is dealing with the soul in order to
conversion, it hath this hope in the midst of a great deal
of fear and doubt, — Who knows but God will shew mercy
to a returning soul .? And thereupon it turns. So the ob-
ject of his hope is now God to be reconciled, — present re-
conciliation.
But the object of this hope after conversion, all along,
through his succeeding course, is God to be enjoyed in the
final state ; now more and more, and perfectly hereafter in
that state, which is to be final and eternal.
And this the very state of the case itself doth plainly
enough suggest to us. There must be this difference also,
as to the object of the one hope and the other, according
to the difference in the very nature of this and the other
hope. The soul before regeneration, it can generally affect
and covet to be happy, (which is natural to man,) and
dread to be miserable; it is capable of being afraid of
wrath and torment; and being so, the state of the case,
as it is in view before it, not excluding hope, it can enter-
tain some hope, an human rational hope amidst all that
fear. And hereupon, the main thing that it is exercised
and taken up about, is the present state of its case, whe-
ther God will be reconciled or no ; but with final refer-
ence too, to its future state, that is, especially the privative
part of it, salvation and escape from eternal wrath. It can
very well entertain hopes, and admit of agitations of affec-
tions to what goes no higher than so, from the very nature
of such a subject, an intelligent, reasonable soul, that is
capable of happiness, and in general of desiring it; and
that apprehends itself liable to misery, and that cannot,
without dread and abhorrence^ think of that.
sEn. xviii.) Hope a Mark of Sonship. 251
But in the mean time, before regeneration it is incapa-
ble of any such workings and dispositions as do belong to
the holy divine nature. It cannot yet love God ; it cannot
yet desire a felicity in him ; it cannot covet to be like him,
or to have that happiness in view which consists in the
vision of him. This only belongs to its state after it is re-
generate. When once a person comes to be a son, is
brought into a state of sonship, and hath a divine nature
imparted and communicated to him in regeneration ; we
see what his sense is, what a kind of happiness he is ca-
pable of relishing, and what, accordingly, his hope is.
1 John, iii. 1. When the apostle had told us, in the close
of the foregoing chapter, **^ Everyone that doth righteous-
ness is born of God ;" every one that hath the same holy
nature, which belongs peculiarly, and in its highest per-
fection, to God alone ; every one that hath any participa-
tion of that nature, doth thereby appear to be born of God,
(or as the same matter is elsewhere otherwise expressed
to be of God ;) why, that being supposed, in the beginning
of the next chapter, he breaks out into that transport and
admiration, wherein we find him introducing the matter
that follows : " Behold, what manner of love is this, that
we should be called the sons of God !" How come we to
be called so ? not as having a mere title, a name conferred
upon us, and no more, but by having a new nature, a di-
vine nature imparted. Adoption is founded in regenera-
tion. There is no such thing as adoption that doth not
presuppose regeneration and the participation of a new,
divine, holy nature from God.
Now, this being communicated, the happiness that such
are hereupon capable of is, and so much (though we do not
know what it will be in the perfect state fully yet) we do
^ know concerning it, that we shall be like him, (as it there
is,) " for we shall see him as he is." , This, they who
are his regenerate sons, are capable of understanding, and
relishing. And thereupon you see what their hope is ;
" every one that hath this hope in him purifieth himself,
as he is pure." The hope that a regenerate person, a son,
hath concerning him, is, that " he shall be like him, and
see him as he is."
This is a very considerable difference; though there is
an hope (as hath been said) that hath influence upon con-
version and salvation itself, yet there is an hope that after-
wards hath influence upon the Christian's perseverance
through the whole of his after course. These two do very
252 SALVATION BY HOPE.
greatly differ, according as the state of the case doth ; the
one being part of the new creature, or of the new man,
or principle belonging to the new nature, which is now
regenerated. The other may be only an human, rational
hope, assisted by common grace, tending towards, nnd
improveable in the methods of God's gracious communi-
cations unto the other, heightened up unto ibe other; so,
whereas the principal exercise of the soul under these pre-
vious workings, which lead and tend to conversion, is taken
up about a present peace and reconciliation with God ; but
its workings afterwards, under the influence of that nobler
and more sublime hope, is taken up about a final felicity
and blessedness in him ; and so " rejoices in hope of the
glory of God," as the matter is expressed, Rom. v. 2. and
"obtaining of salvation by Christ Jesus, (1 Tim. ii. 10.)
■with eternal glory ;" that being the thing whereunto such
an one finds himself actually called. That cannot but be
his hope, that is called to an everlasting kingdom, and the
glory of God by and through Christ ,lesus; the call pro-
ceeding from the God of all grace: *^ the God of all grace,
who hath called us unto his eternal glory by Christ Jesus,
after ye have suffered awhile, make you perfect." 1 Pet. v.
10. That which is the final term of his calHng, is the hope
of it, as the apostle speaks, where he prays for the Ephe-
sians, that God would give them the Spirit of wisdom and
revelation, that the eyes of their minds might be enlight-
ened, and that " they might know the hope of his calling."
Eph. i. 18. It is another kind of knowledge they are capa-
ble of having concerning the " hope of their calling," or
what they are to hope for in the state to which they are
called after regeneration, and which proceeds from that
divine light which is suitable to a regenerate soul, as such.
I say, it is quite another sort of hope from that which it
was capable of before ; and so they are quite another sort
of things, about which the soul is exercised and taken up.
And, in short, that which a person once converted and
brought home to God, is entertained and taken up with
through the remaining part of his Christian course, is the
future state of things ; the invisible state. As he is to be
saved by hope, (as the text speaks,) brought on to final
salvation by the continual influence of hope ; and to have
this influence upon his whole course unto final salvation,
is the immediate product of faith; the soul believes the
word of God reveahng such and such things tliat are out of
sight, and that come not within the view of common eyes;
SEU. xviTi.) Advantages of Hope to a Christian Life. 253
and believing the word of promise, it hereupon hopes for
the things promised, reacheth forth in vehement aspirings
towards these things, and contends against the difficulties
that lie in the way of attainment. And so we are told the
holy soul, the just one, is to live by his faith. Heb. x. 37.
And that we are told in the very beginning of the next
chapter, is " the substance of things hoped for, and the evi-
dence of the things not seen." Heb. xi. 1. Agreeably to
what the text saith, " we are saved by hope ; but hope that
is seen, is not hope." It is hope pitched upon unseen
things, upon the invisible state of things, by which a per-
son is sustained, borne up through the whole of his course
in this world, unto final salvation. '' What a man sees, why
doth he yet hope for ?" It is a matter relating to an unseen
state of things, the heavenly state, which is to influence a
Christian all along, till he reach heaven.
And so much being premised, I shall now, for the clear-
ing of this to you, (that as hope hath an influence, in order
-to conversion, so it hath afterwards, a continual influence
upon perseverance, unto final salvation,) do ' these two
things; 1st. Shew how, and in what way, hope hath this
influence. And then 2dly. Shew you how necessary this
influence is to this purpose ; to wit, a Christian's perseve-
rance; his holding on the prescribed course, till he reach
the blessedness of it in salvation.
I. I shall shew you what influence it hath, or how it comes
to have influence to this purpose. And whereas it is plain
and evident, that hope cannot sustain a Christian in his
course, if it be not sustained itself; I shall upon this head,
raore distinctly, do these two things; 1st. Shew what ad-
vantages such hope, kept up in life and vigour in the soul,
doth affbrd a Christian's continuing in his course, in the
ways of God, till he reach the end of it: and then shall,
2ndly. Shew what encouragement a Christian hath so to
hope; or what it is, whereupon all along his hope is to sus-
tain itself, that it may sustain him.
1. For the former of these. What advantages such an
hope, kept up in life and vigour, is apt to aflbrd a Christian,
for the continuing of him in his way, or that he may perse-
vere unto the end. Here 1 shall let you see, that it hath
influence upon the many gracious dispositions, which it is
necessary should be, and should be continued in the soul,
in order to its persevering in the way of life. I shall in-
stance in such things as do most directly refer to this very
purpose, the keeping of a person with God, in that holy
254 ^ SALVATION BY HOPE.
course, into which, by conversion, he hath been brought.
As,
(1.) An habitual seriousness. This is a gracious temper and
disposition of spirit, that conduceth greatly to perseverance,
and which is continually influenced by hope. By a serious
temper of spirit, I mean (as the thing itself doth suffici-
ently speak to any one's understanding) a considering tem-
per of mind ; that is, a serious mind or spirit, that can con-
sider, and is apt to consider things ; nothing is more neces-
sary to a Christian's perseverance in his course. Apostacy
and defection from God is never so likely to prevail, as
when persons do begin to remit the intention of their minds,
as to the considering of things which they are so much
constantly concerned to consider, in reference to their pre-
sent states god-ward, and their future and final state.
When once the soul is relaxed and loosened from the ob-
jects, which it should be principally exercised, and taken
up about, then comes its danger. The unthinking soul
falls into mischief, is liable to be caught by this, and that,
and the other snare. If there be a disposition to ponder
things, while a considering frame of spirit is preserved, the
soul is safe. But what shall oblige it to consider those
things that are most preservative of it, which have great-
est aptness in them to its preservation, and its being
kept from destructive snares ? What can engage it here-
unto, so probably and so strongly, as a continual, lively,
vigorous hope ?
You may see what that will signify to that purpose, by
that of the Apostle, " Gird up the loins of your minds, be
sober, and hope to the end." 1 Peter i. 13. " Gird up the
loins of your minds," a most emphatical expression, to sig-
nify a temper of spirit, most intent upon consideration.
Then is the soul in a considering posture, when the loins
of your minds are girt up, when fluid thoughts are collected,
as more fluid garments are collected, and bound about a
man by a girdle : when the more volative thoughts are
drawn in, and made to centre upon the things that we are
more deeply concerned to consider. Then may we truly
say, this soul is composed to a special sobriety. These ex-
pressions do expound one another, gird up the loins of your
minds, and be sober; a mind girt up in its loins is a consi-
dering mind, and that lies in nothing more fitly, and more
truly, than in a certain sort of spiritual sobriety. And how
is this influenced, and maintained in the soul ? Why, by a
continual liope, — hope to the end. This is naturally so, that
SER. xviii.) Importcmce of Resolution. 255
the hope we have of any design whatsoever, intends our
minds, and collects them to the business : but if we have
no hope, we are off from it. Whatsoever we have no hope
of we abandon, we lay aside thoughts concerning it; it is
to no purpose to consider, or think any longer about a
business, in reference to which we have no hope. But as
long as there is hope, there will be an agitation of thoughts,
and the mind will turn itself this way and that, revolving
things over and over. There will certainly therefore, be a
considering habit of mind preserved, as long as hope re-
mains in any liveliness and vigour, in reference to the great
concerns of eternity that we have before us. And,
y^ (2.)To our continuing in our course(if webe by conversion
and regeneration brought into a truly Christian course) a
steadfast resolution is of most constant necessity. That we
may continue our course, we must be most steadfastly re-
solved that through the grace of God, we will not be put
out of our way. There must be a " cleaving to God, with
full purpose of heart." Acts ii. 23. And ii is plain that a
continual hope must influence this resolution ; Why will I
not forsake this way? Why am I (with dependance upon
the grace of God) resolved to persist in it, that nothing
shall turn me out of it? Why, 1 have a great hope before
me, I hope for great things by persisting in this way. It
is a way that leads to a blessed end, an end which the
grace of God hath encouraged me to hope I shall in this
way attain unto. The Apostle exhorts the Colossians that
they continue in the faith, grounded and settled, and not
moved from the hope of the gospel. Col. i. 23. Why
was this new faith (as it was a new thing in the world at
that time) to be so steadfastly stuck unto ? why must there
be so resolved an adherence to it? Why, there is the
highest, and greatest, and most glorious hope held up in
view in that gospel, or by that gospel which is the object
of this faith; and which therefore claims and challenges
this steadfast adherence to the thing which it represents.
Therefore, you are not to be moved from what is contained
in the gospel, because it contains the matter of so high an
hope.
It is not tempting you by trifles, or shadows, by small or
little things; is your hoped advantage, lying in this gospel
that is now held up in view before you, which is to keep
you unmoved. The object contains in itself tlie reason of
the act, and the frame and disposition of the heart re^iuired
in reference thereunto. And,
256 SALVATION BY HoPE. i
(3.) Love to God will certainly have a most powerful ifl*
fluence upon a Christian's love to God. Perseverance; — I
cannot leave the ways of God, because I love him ; he hath
won my heart, I cannot think of departing from those ways
in which 1 have met with him, and an acquaintance hath
been brought about between him and me. And nothing
can signify more to preserve and keep alive the love of
God in the soul, in strength and vigour, than such an hope
godvvard. I hope I shall see him ere long, and be made
perfectly like him, and see him as he is. And whence is
this to be hoped for, but from gracious communications
from himself? I know it must be from his mere kindness,
a good will to me, if ever I come to be finally happy in him,
and enjoy him. The hope of so high and great things
from him, how highly doth it endear him to us? Can I
forsake that God, turn aside from following him, or walk-
ing with him, from whom I hope for great things? " He
that hath this hope in him, purifieth himself, as he is pure."
He makes it his business, so to work out that sin, that is, a
departing from God; (for that is the notion of sin, aversion
from God, turning off from him,) the soul would be rid of
that: and hope maintains and keeps alive the love of God
in the heart. I still hope for more and more from him, and
therefore still love him more and more: this holds the soul
to him. " Experience begets hope, and hope maketh not
ashamed, because the love of God is shed abroad in the
heart, by the Holy Ghost." Rom. v. 4, 5. We love him.
Why? '' Because he first loved us." 1 John iv. 19. What
doth that mean ? Is the meaning, that no body loves God,
till they are assured, or have assurance of his loving them?
No, that cannot be, there is many a sincere lover of God
that hath no assurance of his love. But what must it mean
then ? Why, that (at least) they have the hope of it ; for
it is most certain, that with absolute despair, there must be
most conjunct, pure, unmixed hatred. If there be pure
despair, there will be pure hatred :— nothing but hatred of
God, where there is nothing but despair of his love. As it
is in hell, there is despair in perfection, and so there is ha-
tred in perfection (as one may speak) in that horrid kind.
The meaning therefore, can only be, " we love him, be-
cause he first loved us," to wit, because we hope so. It is
not to be understood, that every one that loves God, hath
an assurance that he is beloved of him: but he hath the
hope of it, otherwise he could never love him; and if
thereupon, the soul doth love him, then it saith, I must
SER. xviii.) Patience requisite to Perseverance. 257
never leave him, 1 must cleave to him as long as I live, and
forever, through all time, and to all eternity' : nothing shall
separate me from the love of God, which is in Christ Jesus
my Lord; nothing shall break those bonds. And most
evident it is, that as that love is drawn out into continual
exercise, it still doth, in all its exercises, run on with the
exercise, and under the influence, of a continuing hope. 1
am still expecting greater things from him, and the more
I expect, the more I love him; and the more I love him,
the more I am resolved to cleave to him, and never to
leave him. And,
(4.) Patience is another requisite to perseverance : and
hope hath a manifest influence upon that. Patience is
nothing else but a suffering power, an ability to suflTer ; by
which our Saviour tells us, we possess our souls, that is,
save them. It signifies indeed, both present liberty, and
final safety; and that that possession of our souls in pa-
tience, preserves them. Possession, in that two-fold sense,
signifies liberty and self-dominion. He is subject to ano-
ther's power, that can suffer nothing; but he is master of
himself that can suffer. If he have an ability to suflfer, then
he keeps his self-dominion. He can be master of his own
mind, of his own reason, of his own conscience, of his own
judgment, of his own faith : but if he can suffer nothing,
he must resign all, and admit another master, he must enjoy
his own thoughts, his own sentiments, his own reason, and
his own conscience no longer. Thence comes apostacy,
declension from God, his truths, his ways; I cannot suff"er,
I have no patience, no ability to suffer: then I must quit
truth, holiness, and every thing, which, by my adherence to
them, will expose me to the danger of suffering. But it
there is patience, therein you possess your souls, you will
thereby keep your liberty and self-dominion ; so you se-
cure to yourself final and eternal safety : and so keeping
and possessing the soul, is in opposition to the final losing,
or its being destroyed, and undone for ever.
And very plain it is, that hope is of most constant use
and necessity, to the preserving and continuing this ability
to suff'er, this power of patience, or this passive power;
nothing doth so much maintain it as hope. The occasion
will not last always : I have the prospect of an end, and the
hopeful prospect of a comfortable and good end. There-
fore we both labour, and suffer reproach, because we trust,
or have trusted, (so we read it, hut it ii> in the original,
because we have hoped,) in the living God. 1 Tim. iv. 10.
VOL. vui. s
258 SALVATION BY HOPE.
What a strange sort of men are these, that will endure
to be so exposed, so scorned, so trampled upon, as they
that bear the Christian name commonly are ? What is the
reason of it ? What account will a reasonable man give,
why he will so expose himself? I will tell you the reason ;
therefore we labour and suffer reproach, because we hope
in God, in the living God, and we are pretty well persua-
ded we shall not finally be losers ; we shall not have an ill
bargain of it at last. As the same Apostle, when he writes
himself "an Apostle and servant of Jesus Christ/' seems to
allow, that he was to doom himself to all the sufferings and
calamities, that the enemies of the Christian cause could
load him with, and lay upon him, for his assuming to him-
self such names of an Apostle and servant of Jesus Christ.
But why should Paul, that wise and prudent man, that
learned man, that man of so considerable reputation among
his own countrymen, why should he come to be written
among the Apostles and servants of Jesus Christ ? Why,
saith he, it is in hope of eternal life, which God, that cannot
lie, hath promised. Titus i. 1, 2. I avow myself an Apos-
tle and servant of Jesus Christ upon this inducement, and
for this reason, and so I mean to continue unto the end. It
is the hope of eternal life, which God, that cannot lie, hath
promised to me. He whose nature doth not allow him to
deceive, to whom it is impossible to lie, I firmly and se-
curely hope in him ; and therefore I will readily dispose
myself to encounter all the difficulties and hardships, which
the service of Jesus Christ can lay me open to. Again,
(5.) Contentment with that portion and allotment which
God affords us in this world, is another great preservative
from apostacy, or requisite to perseverance. And this is
very much maintained by hope. If persons decline, and
turn off from the holy way of the Lord, it is generally this
world that tempts them. " Demas hath forsaken us, having
loved this present world." 2 Tim. iv. 8. But if a man be
well enough satisfied with the portion (whether it be more
or less) which God hath allotted him of the good things of
this world, then he is safe from temptation. But how
shall he come to be satisfied with a lesser portion of the
things of this world ? Why, it is the hope of enough here-
after that satisfied him : — 1 have no great things now, nor
do I matter that, I am not solicitous about it, I hope for
greater, and a better state.
What made Abraham, and Isaac, and Jacob, expose
themselves to continued wandering, and to dwell in tents;
sER. xvii.i.) Contentment a Preservative from Jpostact/. 259
when God had given them a countiy (one of the best in the
world) by special grant, to have it as their inheritance, yet
they lived as strangers, even in their own country, dwelling
in tents ; so as that they declared themselves pilgrims and
strangers upon earth? What doth this signify and mean?
Why, this declares plainly, that they seek a country, they
hope and seek for a better country, than all the world can
afford them ; Heb. xi. 13. therefore they tell the world, and
tell it plainly, while we are upon earth, we are but pilgrims
and strangers here ; the world can tempt us with none of
its baits : let the things it presents to our view, and makes
us an offer of, be never so great, never so special, they sig-
nify nothing with us, for every thing we can touch, that we
can handle, or have to do with, smells of earth, and we are
strangers and pilgrims here upon earth. And this was a
plain declaration, their minds were higher, carried to some-
what in an higher region. They declare plainly, they are
seeking a country. And what country is that? Why, a
better and an heavenly country. And therefore God is
not ashamed to be called their God. Heb. xi. 16. It was
the hope of those hi^h and great things above, that drew -
up their hearts, and tlierefore this world could not entangle
them. — Their way was above, (as the way of the wise is,) to
escape from hell and death beneath. But it was hope that
carried them up into those higher regions, so far out of the
reach of deadly snares ; the snares of death, as the wise
man calls them. And again,
(6.) As contentment is a great preservative from the dan-
ger of apostacy_, or a great requisite to perseverance; so is
the desire of the better things of the better world, that bet-
ter country, a very good preservative too. We must know
that the spirit of man must of course, when it is drawn off
froin one sort of objects, apply, and turn itself to another
sort. It hath not its good within itself, it cannot be a
deity, a god to itself; it must have a good to satisfy itself,
alivnde out of itself, li" it he not from this world that it
looks for this good, it must find elsewhere, that which may
be more suitable, and more grateful to it. Its desires, when
they are confined, limited, and moderated by contentment,
in reference to this world, are then removed and transferred
to the things of the other world ; and so it is kept in a
steady, composed state. When it sees that the things of
this world are not suitable, will not satisfy, it is not at a loss
what it shall do next. A superior good presents and offers
itself, and the new nature in it, doth attemper and suit its
260 SALVATION BY HOPE.
desires to that. And if it do desire things of that higher
and upper region, it is in no danger of being drawn off
from God, while that desire remains, lives, and fiourisheth,
and is in any power with it.
But now it so much the more desires, by how much the
more it hopes ; desire languisheth, if hope fails, as it is in
reference to any thing else, whereby as to the first appear-
ance of good, it comes to its object. Is there any drawing
forth of desire towards it, and we come to consider, and
contemplate the matter, and we find it to be an unattaina-
ble thing, a thing to be despaired of, then we desert, desire
fails, and grows flat of course. It is a thing rarely to be
found, that desire remains in any vigour, to any object, in
reference w hereunto there is no hope, or in reference where-
unto there is nothing but simple despair. Indeed, the first
appearance, or view of goodness, or amiableness, in the
object, may draw forth that which we call simple desire, so
far as to put us upon the inquiry, is such a thing to be
gained, yea or nay ? And if we find it is not, desire fails,
the hopelessness of the thing makes us lay aside the
thoughts of it, and accordingly there is no more desire. If
the desires of heavenly felicity live in our souls, this
earth will never pluck us off from God ; but that desire
will last no longer than hope lasts, that such a state is not
unattainable. We shall, by the grace of God, be enabled
to reach the felicity of that state, we shall not be frustrated,
or disappointed at length :— then saith the soul, I will hold
on my course. And then again,
(7.) Watchfulness is requisite to a Christian's continued
progress in his course to final salvation. But there can be
no such thing as watchfulness without hope. Watching
imports a continual design, and of self-preservation : but
when the hope of that fails, then all subordinate and sub-
servient means are laid aside. But this is a thino; enjoined
us, in order to preservation, to watch, always. And to this
I might add,
(8.) Pray always too. Tliis is requisite, as most conjunct
with the other. And sure we are, as there can be no watch-
ing, so there can be no praying without hope; this is most
evident. And,
(9) A complacential doing of good, or a disposition of
doing good with complacency. This makes the ways of
God pleasant to men, so as they will never leave them, nor
turn aside from them : but it is hope that induceth them
hereunto. It is a sowing to the Spirit, when we are doing
5ER. xvni.) Fervency of D lit 1/ recommended. 261
good. The Apostle calls it so. " They that sow to the
Spirit, shall of the Spirit reap life everlasting." Gal. vi. 8.
Tlien immediately follows, " As ye have opportunity, do
good unto all, espeeially to them that are of the household
of faith." This is sowing to the Spirit suitably, or subser-
viently to the kindness, and goodness, and benignity of the
Divine Spirit. But whosoever sows, soweth in hope, that
he may be partaker of his hope. That course of well-doing
is continued, and the soul is held on in it, by the power and
influence of a continued hope. *Mt is by patient continu-
ance in well-doing, that we are to seek for glory, and
honour, and immortality, unto eternal life." Rom. ii. 7.
1 add again,
(10.) Fervency in a course of duty is a very great requisite
to continuance in it. We shall soon grow weary of that
course of duty, wherein we have no fervour in our own
spirits. It is a wearisome thing to pray continually, with-
out any fervour; and for such work as this we are now
engaged in, to preach or hear, if there be nothing of fervour
in us in these exercises, it is very dull work, and such as we
shall not be well pleased to hold on long in ; now it is plain,
that hope maintains the fervour of the spirit in duty. *' Be
fervent in spirit, serving the Lord," Rom. xii. 11, 12. and
** rejoicing in hope," are words immediately connected.
And,
(11.) Christian temperance is a great thing to preserve us
from apostacy. There is nothing that dotli more effect-
ually betray a soul into, and ingulf it in final ruin, than the
letting loose sensual inclinations. And you find it is the
great design of the gospel under which we live, and of the
grace that appeareth in it, bringing salvation, " To teach
us to deny ungodliness and worldly lust, and to live soberly,
righteously, and godly, in this present world." Titus ii. 11,
12, 13. And how are we induced hereunto? ''Looking
for the blessed hope_, and the glorious appearing of the
great God, and our Saviour, Jesus Christ." There is no-
thing that in common experience proves so fatal to many,
that had begun well in a course of religion. Some hopeful
young ones, that have been struck with convictions, God
hath begun to awaken them, to take hold of their spirits ;
and they have had some tastes and relishes of the word of
God, and of divine and heavenly things : but we have
found them recede, and go off again. And how came it
to pass? Why, they lost all in a debauch, that extin-
guished the convictions of conscience, and the desires of
s 3
262 SALVATION BY HOPE.
heart, that began to be stirred in them god-ward, and hea-
ven-ward.
Now it is the hope of a soul, which is its safety in this
cage. What ! Shall I lose so great an hope, for the plea-
sure of an hour, or a moment? It is because that 1 have
great hope concerning this soul of mine, and concerning
that vast, immense eternity, that is in view before me,
and whereof I have the prospect that I will not do so; I
am born to great hopes, and therefore I will not destroy
them by so mad a folly as this, to throw away a soul, and
to throw away so great hopes, to please two or three fools,
that would only have me go to hell in company with them,
or to keep them company there. No, if persons have any
apprehension, that God hath been at work with them, about
the affairs of their souls, in reference to eternity, this may
be the beginning of a new birth, of a divine birth; and if
so, whatsoever parentage one is born of, his hopes are suit-
able to his parentage. If I am under the regenerating,
divine influence, born, or shall be born, (if things come to
a good issue,) a son of the greatest of fathers, a child of
God : then if a child, an heir, an heir of God, and joint
heir of Christ. Then how high and great are my hopes?
How glorious expectancies are those that I have in pros-
pect before me ?. And what ? To lose all this for the plea-
sure of a debauch ? It is hope that makes the mind sober,
(as was before hinted,) " Gird up the loins of your minds,
be sober, and hope to the end." That you may be sober,
that you may have sobriety of mind, of thinking, and of
judging reasonably of things, keep hope in exercise; do
but consider what you hope for, and you will be safe.
And lastly,
(12.) Joy is a great requisite to perseverance, and will be
of great use to us, in order thereunto. " The joy of the
Lord is his people's strength," Neh. viii. 10. to carry them
through the duties and difficulties of the Christian state.
And how is that joy to be maintained ? " We rejoice in
hope of the glory of God ;" Rom. v. 2. and our rejoicing
is to be in hope. Rom. xii. 12. It is hope that feeds joy
m reference to things, while we are in this present state,
which doth not afford much of immediate enjoyment,
otherwise than that we have by anticipation. It is hope
that directs to that which is within the vail; Heb. vi. 19.
takes hold of invisible things, and so is as " an anchor to
the soul, both sure and steadfast." The soul rcjoiceth to
find itself upon sure terms, rcjoiceth in hope, in the strength
SER. XIX.) Grounds to Hope for Perseverance. 263
and power of that hope, which, as its anchor, is tlirown
within the vail, and takes liold of the unseen things there.
" The God of peace fill you with all joy and peace in be-
lieving," Rom. XV. 13. as the Apostle prays for the Chris-
tian Romans. The more joy, the more vigour in your
course: the joy of the Lord will be your strength, and the
more hope, the more joy.
You see these many ways, hope cannot but have an
influence unto Christians' perseverance in the way and
course, into which regeneration and converting grace hath
brought them.
The next thing will be to shew you, what encourage-
ments a Christian hath thus to hope for, while his hope is
to be sutficient for him all along in his course, something
or other must be sufficient unto it, something or other
must sustain it, that doth sustain him.
SERMON XIX.*
ROMANS VIII. 24.
We are saved by hope.
Having shewn what advantages hope gives a Christian's
progress in his way, we now come to let you see, what
ground a Christian hath for such an hope, to wit, that by the
grace of God, and the assistances to be given continually
from him, he shall be kept and preserved from the great
danger of fatal, destructive backsliding and apostacy from
God, and a departure from his ways ; from turning aside into
crooked paths, with the workers of iniquity; Psalm cxxv.
5. and from returning into those ways at length, " which
take hold of hell, and lead down to the chambers of death.'*
Prov. v. 5. But before I come to shew you what ground a
serious Christian hath for such an hope, something I must
premise unto you. As,
1. That the grounds which he had for his former hope
before his conversion, and which had influence thereupon,
do still remain, and are equally grounds to him of this con-
* Preached Juno 28, 1691.
s 4
264 SALVATION BV HOfE.
tinuing hope that is to influence his whole aftef coaise'j
and with much more advantage. We are not to suppose
that the grounds of the hope that I am now speaking of,
do make the former grounds cease. The grounds of the
former hope, that which I told you might be only, (and
indeed must be before conversion,) no more than a rational
human hope, assisted l)y common grace ; what ground
there was for that hope, doth still remain, and is still im-
f)roveable to more advantage : and the grounds of this fol-
owing hope are not in reference to those grounds privative,
but cumulative, (as is wont to be said in such cases,) that
is, they do not lake away the former, but add thereunto.
Whatsoever ground of hope there was before, for a poor
wandering sinner to return, and come back to God, and
seek reconciliation and peace with him, to wit, from the
gracious nature of God, from the rich fulness of Christ's
sacrifice, from the freeness of the gospel tender, and invi-
tation, and from the power, and grace, and office of the
Holy Ghost: these grounds do still remain, in reference to
the present case, and are improvable, even with more ad-
vantage, as you will see in reference thereunto. And again,
2. Tliis is to be noted by way of premise. That the hope
which they are to take encouragement for, is not to be a
rash, fearless hope. It is not to be an hope without fear,
pray do not mistake the matter as to this, we are not to
aim at any such hope as shall be exclusive of fear, or that
shall make that an useless thing, an useless principle, an
useless grace in the soul. We are told, " They are blessed
that fear always; (Prov. xxviii. 14.) but be that hardens
his heart, (that is in opposition to such a fear,) shall fall
into mischief." And elsewhere we find such oppositions of
fear to hardness of heart, made to one another. " Why
hast thou made us to err from thy ways, and hardened our
hearts from thy fear?" Isa. Ixiii. 17. and we are directed
to " perfect holiness in the fear of God," ^ Cor. vii. 3.
and warned " not to be high-minded, but fear," Rom. xi.
20. and charged " to work out our salvation, with fear and
trembling." Phil. ii. 12. Even they are so charged, whom
the Apostle had a little before expressed his confidence
concerning them, that *' God that had begun a good
work in them, would perfect it unto the day of Christ."
Phil. i. 6. And yet he requires and charges them in his
name, and by his authority, whom God had exalted to so
high a pitch, as to give him a name above every name>
wherefore, (saith he hereupon,) this charge I solemnly give
siiR. XIX.) Feiw, not a useless Thing. 265
you, that his name and authority may be owned, not only
in '* my presence, but much more, being absent, you work
out your salvation, with fear and trembhng."
There is no such stale of a Christian attainable in this
life, that ought to make fear an useless thing, and to super-
sede it. 1 say there is no such state as this ; no, nor un-
doubtedly in heaven itself, where reverence of God is
higher than now we are capable of, infinitely, unspeakably,
exceedingly higher. It will be part of that homage, that
we shall be eternally paying to his throne, and part of our
felicity too, because of the pleasantness of that temper, the
suitableness and congruity of it to a right mind, apprehen-
sive of what is due to the Eternal Being; and besides, we
are told this is the very means of our preservation. He
that hath promised to keep his, hath promised to keep
them thus, " 1 will put my fear into their hearts, and they
shall not depart from me," I mean to make use of that as
the great preservative principle in them. Jer. xxxii. 40.
Ezek. xxxvi. 27.
Indeed the understanding of all this, doth but depend
upon one plain thing, that it is fit and needful that every
one should have a distinct notion of in his own mind, to
wit, how vast the difference is between fear and fear; — the
fear of reverence, and the fear of horror, (as I may fitly
enough distinguish it,) — the fear of a saint, and the fear of
a devil; — the fear of heaven, and the fear of bell; — so
vastly different they are. The one fear doth involve hatred
in it essentially, odiumus quern mehamus, we hate him whom
we so fear, we cannot but do so ; but the other doth essen-
tially carry love in it. The fear of reverence carries a com-
placency in the dignity, honour, and exaltation of him,
towards whom we exercise this affection : and yet it hath
a collateral and secondary respect to our own interest too,
and so ought to have, and must have ; as the love we bear
to God, and our true love to ourselves; the love by which
we design glory to him, and the love by which we design
blessedness in him, are the same love. That therefore is a
further thing, that thereupon we are to consider. Again,
3. We must hereupon note this too, That the hope unto
which we are to be encouraged of being kept from apos-
tacy, and enabled to persevere, and hold on in the ways of
God to the end, it must consequently be such as shall ad-
mit of, as shall not exclude, but infer all the subsequent
cares and endeavours, that are most agreeable and corres-
266 SALVATION BY HOPE.
pondent to such a fear, as hath been before expressed, to
wit, our continual watchfulness over ourselves, our abstain-
ing from known gross evils, our endeavour to repress the
beginnings, tlie first motions and stirrings of sin, our giving
ourselves to prayer, our meditating upon the things of
God, our attending duty, and waiting on God in his ordi-
nances, our avoiding temptations, and shunning the society
of them that walk in pernicious and destructive ways. Our
hope of being kept, it must not exclude, but infer, all this
care and endeavour of our own, in order to our being so
kept. As a man's hope of having his natural life, and
health, and strength, and soundness preserved, ought to be
with a conjunct care of himself all along. It were a mad
hope, if a man should then hope that his life, strength, and
soundness, should be preserved, if he starve himself, or stab
himself, or poison himself, or run into houses infected with
the plague, or associate himself with persons that have
pestilential diseases upon them, and the like : this were a
mad hope, that I should be kept well at this rate. And
it is easily apprehensible how this is to be applied to our
present case : we are to hope we shall be kept, but we are
not to hope we shall be kept in a continual neglect of
ourselves ; if we will famish and starve our souls, if we will
stab them in a liberty of known acts of sin, if we will infect
them by running into contagious company, if we will asso-
ciate with such, and familiarly converse with them that
have the plague upon them, if we are not afraid of drawing
contagion from so mortal breath, our hope will a be very
foolish hope, and not the hope 1 am now to encourage.
And,
4. We must note further, that, supposing that many, or
any be in doubt whether they have yet an holy, good prin-
ciple in them ; whether they are yet come into the regene-
rate state, have that already inlaid in them, which the
scripture calls the seed of God, and a divine nature; if (I
say) any be in doubt about it, it is not needful that they
should stay for a resolution, in order to the receiving any
encouragement from what I am further to say : though
they cannot so certainly say that the things that are after
to be said do concern them as regenerate persons, as those
that are already in a state of grace ; yet they will find that
there may be encouragement taken from thence, though
not so directly in order to the bringing of them into it ;
and so none should think that what is said doth no way
sEK. XIX.) Ilojje grounded on the Covenant. 267
concern them, because they are not yet certain that they
are regenerate.
AVhatsoever is received, is received according to the dis-
position of the recipient. If there be a regenerate princi-
ple, that will so much the more readily entertain and close
with what is spoken for its own strengthening, and further
invigorating, and for its nutriment. But if there be not,
yet if there be a tendency that way, any seriousness of spi-
rit about any such thing, and with reference thereunto, we
must know that it is a true maxim in spirituals, as well as in
naturals, Eisdem nutrimiw exqnihus constanmr ; we are nou-
rished, and do consist of the same thing, the very same
thing. And that which is suitable to the maintaining, en-
livening, improving, and growth of a principle of divine
life in the soul, is suitable, in some measure, to the beget-
ting of it too. Even the same word, in the sum and sub-
stance of it, by which we are to grow, and which we are to
receive as '' sincere milk," for that design, that we may
grow, and may be strengthened by it ; by the same word,
also, are we '' begotten again by the word of truth."
James, i. 17. And by the " incorruptible seed," the ^* word
of God." 1 Pet. i. £0. " Sanctify them by thy truth ; thy
word is truth." John, xvii. 17.
Now these things being thus forelaid, all that I shall say
for the encouragement of such an hope as I am now speak-
ing of, will be reduced, and is fitly enough reducible one
way or other to this one ground, the gospel of the covenant
of God in Christ. That lays before you the firm and sure
foundation of such an hope ; and it will indeed somewhat
diversely give encouragement according to the different
states of men, (though principally I intend now the rege-
nerate state,) if 3^ou do but accordingl}' consider the dif-
ferent notions under which we may look upon this cove-
nant ; in short, we may look upon it either as proposed,
or as actually entered. As proposed, so it gives a ground
of hope to enter it ; and thereupon gives a ground for all
the consequent hope whereof I am speaking.
But if it be actually entered, and that can be distinctly,
and with clearness reflected upon, then you have the
nearer, the more immediate, the firmer, and surer ground,
for such an hope, as I am now to speak of. And your hope
ought to arise to proportionable degrees of life, strength,
and vigour in you. But the great foundation of this hope
lies here in the gospel covenant, whoever of you have any
concern for your souls; whoever of you are bethinking
2m
SALVATION BY HOPE.
yourselves how not to perish, how at length to be saved ;
Jo, here you lay your hope upon the gospel covenant, the
covenant of God in "Christ.
For do but consider, that the apostle, speaking of the
case of the infidel Pagan world, and of the case of the
Ephesians, when they were such, he saith, " Ye were aliens
from the commonwealth of Israel, and strangers to the
covenant of promise ; and without Christ, and without hope,
and without God in the world." Ephes. ii. 12. All the
\vhile that you were aliens from the commonwealth of
Israel, and from the covenant of promise; all the while
that you were as a people of another country, (as tlie ex-
pression signifies,) in being " strangers to the covenant of
promise^, and without Christ;" you were without hope too,
and f< without God in the world ;" atheists in the world.
The ground of the Christian's hope, as to perseverance,
is the gospel covenant, Christ being the great agent that
was to bring about a relation; and in order thereunto to
bring you into covenant with God through himself. If
3'ou know nothing of the covenant of promise, you are
without hope. This is the sum of all ; here must your hope
be laid upon this great foundation.
And this is not a new thing, but as old as faith hath been
in the world, and as holiness hath been, or any thing hath
been of the divine life. This covenant of God in Christ,
It IS said even to be but confirmed when the law was given
by Moses on Mount Sinai ; the covenant that was con-
firmed of God in Christ to Abraham. It was even con-
firmed before to Abraham ; it received a new confirmation
there; it was not made with Abraham then. Gal. ii. 16".
It was then but confirmed to Abraham. This covenant of
God in Christ being of a much more ancient date. David,
when he lay a dying, here was the ground of his hope;
Thou hast made with me an everlasting covenant, or-
dered in all things, and sure; and this is all my salvation,
and all my desire, although thou make it not to grow ;"
2 Sam. xxiii. 5. to wit, his house, spoken of before, " al-
though my house be not so with God." God had said
many things to him about his house and family heretofore,
a great deal more distinctly and expressly than he doth
usually to men about their houses and families, when they
are to be extinct and gone. But David's mind was upon
something else, — something greater and more considerable
than all this ; " Although my house be not so with God,
(come of my liouse and external concernments what will,)
SER. XIX.) The Author of the Covenant. 269
here is " all my salvation, and all my desire/' that tliou
hast " made with me an everlasting covenant, ordered in
all things and sure ;" which had an aspect upon higher and
greater things than that of a temporal kingdom in this
world, how big so ever that may look in many an eye.
And, concerning David's understanding and knowledge
in the mystery of Christ, (as 1 may use those words well
enough in reference to him,) when we hear him speak so
often of his hoping in the word of God, this must be the
word which he is to be understood principally to mean, the
word of this everlasting covenant; " 1 had fainted for thy
salvation, but I hoped in thy word." Psalm cxix. 49. In-
tent he was upon salvation ; and sometimes being ready to
faint about it, his hope in God's word kept him from faint-
ing ; " Thou art my hiding-place and my shield." Psalm
cxix. 114. I do hope in thy word. You have that which
is agreeable, in another place, where he again professeth
his hope in God's word, and invites all Israel to join with
him in waiting for the Lord, (Psalm cxxx. 6, 7.) from day
to day, more than they that wait for the morning ; '' Let
Israel wait on the Lord, for with him is mercy and plen-
teous redemption, and he will redeem Israel from all his
iniquities." This is the summary thing, the gospel of the
covenant of God in Christ, which is the great ground and
foundation of tiiis hope.
But to speak more particularly and distinctly to it, you
will have several grounds of hope some way or other redu-
cible hither, if you will but consider sundry things that
we have to reflect upon relating and belonging to this co-
venant. As,
1. The Author of this covenant is to be considered. It
is God's own covenant ; he is not only a covenanting party,
but he hath formed the covenant, and is the first in the
covenant. It is he that hath ordained and contrived the
model of it; and doth propose it to us, and enjoin it upon
us, as to what is our part in this covenant of God in Christ.
And concerning him, though I might insist upon many
things, I shall only mention these two, to shew how firm a
ground of hope you have from the Author of this covenant,-
to wit, his all-sufficiency, and his faithfulness.
(1.) His all-sufficiency. When he was drawing Abraham
into the covenant, or designing to confirm him in a cove-
nant state, so he mentions himself, I am God all-sufficient;
that was enough for his part. " Walk before me, and be
thou perfect," Gen. xvii. 1. that would be also enough
270 SALVATION BY HOPE.
for Abraham oh his part: as you know, if you have occa-
sion to transact affairs with a man, to contract a covenant
with him about matters of importance to you, the great
thing you will have your eye upon is. Is the person 1 deal
with sufficient? If you are sure that he is, you traffic with
much more security, he being a man of known sufficiency.
Saith God, I am an all-sufficient God; come, who hath a
mind to deal witlr me? to transact with me, and traffic with
me ? who will come into my covenant ? And,
(2.) His faithfulness is a most firm foundation of hope :
such faithfulness as wherewith consists, no possibility of
being false; " In hope of eternal life, which God that can-
not lie hath promised," Titus i. 2. " And by two immu-
table things, in which it is impossible for God to lie, the
heirs of promise might have strong consolation, who have
fled for refuge, to lay hold on the hope set before them." Heb.
vi. 17, 18. You say, you shall one day sink, you shall fail,
you shall perish, you shall be lost after so many stops in
the ways of God. Think who hath promised you. The
God, all-sufficient : and that he is faithful that hath pro-
mised.
And consider these things in reference to one another,
his faithfulness to his all-sufficiency : he is therefore faithful
because it is all-sufficient. It is a great matter, rightly to
understand this. It is impossible to the perfection of the
Divine Nature to lie, because he is God all-sufficient.
Honesty, veracity, and truth, are not things of so ill repute
among men, but that men would preserve their credit in
the world, if they were not put to shifts, if they were not
reduced to straits. They are commonly false, because they
know not how to compass their ends; either they have not
wisdom enough, or they have not power enough ; but he
that is all-sufficient, hath nothing to tempt him to falsehood.
His perfect nature abhors it ; — his all-sufficiency speaks
his universal perfection, as you have formerly, at another
season, been told. The matter is obvious, if we do but
allow ourselves to argue upon it, (though indeed the thing
little needs it,) even upon grounds that will be clear to every
body.
There is no intelligent agent that doth any thing without
design. As an intelligent agent, every human action is
done for an end, for a proposed end. He that is the most
perfectly intelligent Being, can do nothing but for some
end. Now what end can he propose to himself to deceive
a creature that he made out of nothing, but the other day.
SER. XIX.) The Mediator of the Covenant. 271
and can throw into nothing, the next moment if he pleas-
eth ? What end can he propose to himself, in deceiving a
creature that he hath absohitel}? in his own power ? Those
words of our Saviour, how much of spirit and life do they
carry in them ? " Let not your hearts be troubled ; ye be-
lieve in God, believe also in me. In my Father's house are
many mansions, if it were not so, I would have told you."
You may trust me; do you think I intended to make fools
of you, when I persuaded you to be christians ? Have I
made you leave all this world, and made you give up your-
selves to me, and put yourselves under my conduct, in
expectation of great and glorious things hereafter, in an-
other state? 1 tell you it is as I have said, " In my Fa-
ther's house there are many mansions, and if it were not so,
do you think 1 wovild not have told you ?" would not I
have been honest to you ? would I have cheated you into
a vain and false hope ? so much reason you have to believe
me from my word, that you may even believe from my si-
lence ; " If it had not been so, I would have told you ;" I
never yet said to you, shift for yourselves, I have never
an heaven for you, I have never a ground of eternal hope
for you; all that is vanished and gone. ISo, *' if it were
not so," as I say, " I would have told you." The divine
all-sufficiency, and his fidelity, taken together in the consi-
deration we have of him, as the great Author of his cove-
nant, upon which you must depend for eternity, how firm a
foundation of hope is this ? and whatever of encourage-
ment it gives to them who have entered this covenant, and
can say, this God is now in covenant with me, and I in
covenant with him. They have proportionable encourage-
ment wdio are invited to enter it, for if I close with this
offer, this is my case presently, and I have the same interest
that any other hath had before me, who hath entered into
it before. But again,
2. Consider the Mediator of this covenant. It is a cove-
nant established in the hands of a Mediator, contracted by
a Mediator, on purpose that it might be sure and firm ; that
it might have more stability, and might better hold than
that covenant made with God immediately, or without a
Mediator coming between God and man. And we are to
consider Christ the Mediator of this covenant, as giving
stability to it, and giving us ground of firm hope from it,
under a three-fold notion, to wit. As dying for us ; Ab
living in us ; And as gone into heaven before us.
1. Consider him as dying for us. And if his death be
272 SALVATION BY HOPE,
considered in respect to this covenant, so it may be looked
upon two ways, as principium essendi, and as prinoipiinn cos;-
noscendi, it may be looked upon as a ground of the being
of this covenant; and it may be looked upon as a ground
of the knowledge of it, that knowledge which we may have
concerning it, both which are necessary to be the founda-
tion of our hope.
(1.) Asa ground of the being of this covenant. If it had
not been for the death and sacrifice of the Son of God, there
could not have been such a covenant. Psalm 1. It is a
covenant by sacrifice. As covenants have their ratifica-
tions, even among men by sacrifice, and the Jews have a
notion de sanguine saiicisa sunt non ubroganda, those argu-
ments that are ratified by blood, become most sacred and
inviolable, never to be abrogated. The blood of Christ is
called the blood of the covenant again and again; " And
"have counted the blood of the covenant an unclean thing."
Heb. X. 29. " Our Lord Jesus Christ who offered himself
to God, by the blood of the everlasting covenant, make
you perfect." Heb. xiii. 20, 21. And when he instituted
his own supper, he calls it the cup of the New Testament
in his blood. The word testament is the same used for
covenant. How firm a covenant is that, that hath its foun-
dation in the blood of the Son of God ! His blood, who is
the great Emmanuel, " the brightness of his Father's glory,
and the express image of his person," who came down on
purpose into this world, and united himself with the nature
of man, purposely that he might have somewhat mortal
about him, somewhat that could die, and that by that death
of his, he might ruin the designs of him that had the power
of -death; and might procure that stability should be given
to the covenant of life and peace, even this covenant.
And then,
2. The death of Christ is not only a principle, or ground
of the being of this covenant, but of our knowledge of it
too ; upon which also depends our hope therein, that is, we
know, being informed concerning the death of Christ, how
it comes to pass that there can be such a contract and
agreement between an offended God, and offending crea-
tures, how comes it to pass.'' how was it brought about?
Why, God hath set him forth " to be a propitiation,
through faith in his blood, to declare his righteousness; (to
testify to all the world his righteousness ;) that he may be
just, and the justifier of them that believe in Jesus." Rom,,
iii. 25. This powerful!}' controuls the objection of any
SER. XIX.) Christ in us, and for ns. 273
unbelieving heart. How can it be, that the just and holy
God, the glorious Majesty of Heaven should be offended by
an impotent worm, and should threaten death for the of-
fence, and yet forgive it? How can it be? Why, God
hath set forth his Son, to be a propitiation, to declare his
righteousness, to let all the world know, that now he can
righteously pardon sin, and be reconciled to sinners, and
take them into favour. What an encouragement is this to
a returning soul, a returned soul, a soul that hath returned,
or that hatha disposition, or mind to return! God hath
set forth Christ to be a propitiation, he lifted him up upon
the cross, and he is lifted up in the gospel dispensation, to
tell the world. Now, sinner, the matter shall not lie on me,
or on mj' part; if there be still a breach between me and
thee, it is not because I cannot be reconciled, but because
thou wilt not be reconciled ; I can be reconciled, 1 have
my satisfaction in my Son, and if there be a continuing
breach, it is because thou refuseth, and despiseth the terms
of peace that are offered, and doth trample upon the blood
of the covenant, as if it were a profane thing. But to a
serious considering soul, one that hath returned, or is upon
his return to God in Christ, how firm a foundation of hope
is this ! I know the justice of God, (the only thing I had to
dread, as that could never be reconciled to me,) is satisfied
if I return, and shall never have any quarrel with me, if I
keep on in the prescribed way that leads to life. Saith the
-Apostle, " Abide in him, (that is, in Christ, who is the
great reconciling sacrifice,) that when he shall appear, you
may have confidence, and not be ashamed at his coming.
1 John ii. 20. But then,
2. Consider Christ the Mediator of this covenant, as
living in us, as well as dying for us. He gives stability to
this covenant, and so is the ground-work of our hope, as he
hath been pleased to unite himself with our souls, and take
up an indwelling and abode there. " That Christ may
dvv'ell in }our hearts by faith, that you, being rooted, and
grounded in love, may comprehend with all saints the
height, and breadth, and depth, and length ; and may know
the love of Christ, that passeth knowledge." Eph. i. 3, 17,
18, 19- He testifies his own love by his indwelling pre-
sence, and that way he secures you, that the covenant re-
mains stable and firm between God and you. 1 dwell in
you, to keep this always a clear and indubitable thing with
you, that God is your's, and you are his, by the tenor oi'
VOL. VIII. T
274 SALVATION BY HOPE.
his own covenant. And again, you are to look npon
Christ in reference to this covenant,
3. As ascended, and having entered the heavens on our
behalf, upon our account, together with all that is connected
therewith, and consequent thereupon. '' Who shall lay
any thing to the charge of God's elect ? It is God that jus-
tifies.- Who is he that conderaneth r It is Christ that died;
yea, rather, that is risen again, and is at the right hand of
God; who also maketh intercession for us." Rom. viii. 33,
34. " If any man sin, we have an Advocate with the Father,
Jesus Christ the righteous." I John ii. 1. So he is said
to mediate for us, not after the law of a carnal command-
ment, but after the power of an endless life. Heb. vii. 18.
And it is said, " He is able to save to the uttermost all
them that come unto God by him, seeing he ever liveth to
make intercession for them." Being seated and enthroned in
glory, with that very design, that though there may be many
offences on our part against the tenor of our covenant, yet
they shall not make a final breach ; but that still the return-
ing soul shall find mercy, and that still that mercy shall be
free. ^' Return, ye backsliding children, for I am married to
you, I will heal your backslidings, and receive you gra-
ciously, and love you freely." Jer. iii. 12, 14, 22. I might
add,
4. The immediate Agent for bringing of souls into this
covenant state, and continuing them there. And how
great a ground have you of hope from thence ; that is, that
the Holy Spirit is appointed purposely by office, to trans-
act this affair with souls; at first to bring them into cove-
nant with God in Christ, and then, from time to time, to
confirm their standing, and preserve them in the covenant
state. This is that to which he is appointed, to which his
very office leads to ; that which we find him concerned to
do, not occasionally, not on the by, but ex officio. A
greater ground of hope cannot be conceived than this.
How intent is God upon it, that his covenant with souls
shall be a firm, stable, continual thing !
-SEK. XX.) Refhction on the. operation of our own minds. 275
SERMON XX.*
ROMANS, vni. 24.
JVe are saved by Hope.
It remains now to shew you, that the influence which
hope hath to this purpose, it is not merely necessary to a
Christian's better progress in his way and course, but to
his progress at -all, to any progress which he could make i
in such a course; to wit, it is not only requisite to the bet- \
lex being, but to the being itself of continued Christianity, ;
so that without liope, there would certainl}' be a failure;
and God, who hath absolutely determined this end, (that
his elect shall hold out through the whole of their course,)
hath also determined this means, viz. that he will preserve
and maintain that hope in them throughout, by which they
shall be enabled to hold out to the end : and therefore the
certainty of the necessity of the influence of hope to that
purpose, is what we have noiv to make to you. And in
order thereunto, we need but to consider in general, 1st.
The course of our own operations, such as are internal, and
wherein our spirits withm us do exert their power and vi-
gour day by day. And then, 2ndly. To consider the spe-
cial and most natural and proper work of hope. If we do
but consider our own nature, and most con-natural opera-
tions ; and if we do but consider the nature of hope, and
what its special and con-natural work is, it will l>e plain,
that such a continued course could not be held, but by the
influence of hope.
1. Let us reflect upon the proper con-natural operations
of our own spirits. This will be of real use to us, not only
as it serves the present purpose, but as it may give us a
clearer and more distinct notion of ourselves, which we do
need to have our minds furnished with. There are many
that do use this body, (for a whole life time that they live
in it,) and the several parts and members that belong to it,
they do their proper ofliices with them day by day, and yet
seldom, or ever, allow themselves to make a reflection, what
a sort of creature is this body of mine? and how, and by
* Preached, July 12, 1691.
T 2
27G SALVATION BY HOPE.
what means do the several parts of it serve for those several
purposes for which I use them daily ? Among all those
that do use the body, and the several organs and instru^
ments of action that do belong to it, how seldom do the
most that do so, ever take notice what a sort of structure
this is, and how it comes to be framed for such uses as the
several parts of it serve for ! That argues a great deal of
stupidity among us, that we should move our hands and
feet, and eyes, as we do from day to day, and never consi-
der with ourselves how these come to be moving things, or
which way, or by what means they are moved ; as to think
of the many instruments of this body that serve the purposes
of motion, with what curiosity all those muscles are con-
trived and framed, without which there could be no motion,
and which if there were not such variety of them, there
would not be that variety of motion that we find, so many
several muscles, no less than six belonging to each eye,
that it may be capable of moving this way, and that way,
upward, downward, obliquely, and transversely. There
could be no motion, if there were not such instruments
lodged and placed on purpose to subserve this end.
And as little do the most consider the movements of their
own spirits, of their inward man; what kind of induce-
ments they are that the mind of man is carried by, this way
and tliat; how it is enabled to form designs and to contrive
methods for the accomplishment of them, and to take such
and such courses to bring them about. We use these no-
ble powers and faculties every day, which we never con-
sider, never contemplate. If we did allow ourselves to
reflect and look a little inward upon ourselves, especially
upon the powers of our own minds and spirits, and consider
how they come to be engaged in action, this way and that,
it were impossible but that such contemplation as that
would carry up our souls to adore their own Father, the
Father of spirits, and the Father of lights ; He that had
the fashioning of the spirit of man within him, and who
doth order the course and current of all its motions, to-
gether with the inducements by which it should be made
capable of moving this way and that, with so singular and
profound wisdom, as that, if we did but more in this respect
consider ourselves, we could not but more admire him.
But this is plain and evident, that whether you look upon
the spirit of man as rational, or as regenerate and holy, it
cannot but move towards an end. There is nothing that a
man doth as a man, no human action (as such) but is done
SER. XX.) Hope attended with difficulties. 13IT7
for an end. And there is no end that any can propose to
himself, but under the notion of attainable; and there is
nothing that a man can design or project as attainable, but
it must be also in as much as it is attainable and hopeful ;
hopeful, inasmuch as hope hath reference to that which is
good, and that which is future; inasmuch as that which
one proposeth to himself, under the notion of an end, must
be a good. That which is apprehended as an evil, we avert,
we shun, we fly from naturally, by the natural constitution
of our own souls: and that which we apprehend as good,
we pursue and press towards it. Hope having for its object
only that which is good, and that which is future^ a distant
good that I am not possessed of yet. It is impossible I
can propose any thing to myself as my end, but at the same
time, when I make it my end, I make it the object of my
hope; and while I am pursuing it, all the series and course
of the actions which 1 do in the pursuit and prosecution of
it, 1 do continually, as having my mind all along influenced
and animated by the hope of attaining it; for if I did not
hope, I would give it over, never make one step more to-
wards it. That whereof I simply despair, 1 must by the
necessity that my own reason lays upon me, (as I am a
reasonable creature,) give it over, and do no more towards
it.
This is the state of things with man as he is a reasonable
creature. Look upon his soul as it is rational; thus it is
with him: and look upon it as regenerate and holy, that
spoils nobody's intellectuals. A man is not less rational
for being regenerate, but the more; it mends his intellect-
uals. Them that were before foolish, and deceived, and
disobedient, and serving divers lusts and pleasures, when
by the washing of regeneration, and the renewing of the
Holy Ghost, they are (as it were) new made ; now they
recover their understanding, and a rectitude of mind to that
degree, that they now act more like men than ever they did
before. And therefore, whether you look upon the soul of
man as rational, or as regenerate, the influence of hope is
of most absolute necessity to his pursuing any end or de-
sign whatsoever. But then,
2. If you do also consider the nature of hope, and its
most proper and con-natural work, to wit, to bear up the
soul in a continual conflict with the difficulties it meets
with, or is liable to meet with, in the way to its end.
Therefore (as I told you before) as the object of hope is
somewhat good and future, so it is also attended with diffi-
T 3
27& SALVATION BY HOPE.
culty. So moralists usually give the notion of hope, and
add that as the proper distinction of it from mere desire ;
for the object oi desire is also somewhat good and future,
appearing to be good and at a distance. If it were good,
and not future, it would be the object of delight and joy ;
that is the exercise of the soul towards a present good, and
wherewith it hath actual union already. But a distant
good, both that which is apprehended to be in itself good
and desirable, and good for me, and which is at a distance^
the affection that the soul exerciseth towards it, is desire^,
unto which if you superadd that further character of the
object, to wit, an arduousness and difficulty of attaining
the thing I propose to myself, then it becomes the object
of hope. ]t is the proper and con-natural work of hope to
contend with difficulty in attaining, or in the way_ towards
the attaining that good, which we propose to ourselves to
enjoy.
Therefore now, this being the office and work of hopC;,
its proper and specifying work, that by which it is distin-
guished from mere desire, to cope and contend with diffi-
culties that lie in the way of attaining my end; the many
difficulties that do fall into the course of a Christian, do
give him that constant exercise through the whole of his
course, that if there be not an hope maintained in him, pro-
portionable to those difficulties, and that may enable him
to keep on the conflict with them, the whole design of
Christianity must needs be laid aside, and given up. It is
not possible, that according to the constitution of the hu-
man nature, (and especially taking it in its regenerate state,
which makes it so much the more reasonable and intelli-
gent thing, than it was before,) I say, it is impossible it
could hold on that course, were it not by the influence of
this hope.
And that leads me to consider, particularly, the many
difficulties that occur in the course of a Christian, which
are only superable by that principle of divine hope which
God hath planted in him for this very purpose, to keep him
in that course which he himself hath prescribed to him,
and which leads to that glorious, blessed end, his own sal-
vation.
I shall but mention to you, to this purpose, some of the
greater and more observable of those difficulties which a
Christian's hope is to contend with, and must conquer for
him, that he may be finally saved. As,
Difficulty 1. The invisibility of those objects, abouJ
SER. XX.) Tht Difficulties of Hope. 279
which he is to he principally exercised through the whole
of his course. When this is the state of one's case, that
the objects wherewith we must have most of all to do ; and
wherein the sum of our felicity lies, and from whence all
our present vigour and liveliness, and the continued
strength of our souls for all the exercises of the Christian
life is to be drawn forth ; when they are all things that lie
quite out of sight with us, what should a man do in this
case if it were not for hope? That hope which has a pre-
apprehension of such things, and makes a representation of
them to me, though they are unseen things. Herein lies
the peculiarity and glory of hope, that it can do so. With
that sort of objects doth its chief business lie. As in the
remaining part of this verse, '' We are saved by hope ; but
hope that is seen is not hope ; for what a man seeth, why
doth he yet hope for?" If there were not such a principle
and power in a Christian as hope, referring to things un-
seen, whereas all his support, and all his vigour, and the live-
liness of his spirit, through the whole of his course, must
be derived and drawn from such things, what would be-
come of him, if he had not that principle in him, by which
he could converse with things that are out of sight ?
You have been formerly told, that hope, in all its exer-
cises with reference to the final felicity of a saint, it
grounds upon faith. I first believe the divine word, and
that word becomes tome a clear and vivid representation
of all things whereby the soul goes forth, in all the power of
hope, to contend forwards towards them. It reaches forth
to them by hope, when once it hath believed the reality
and truth of them by faith. And so you come to have
these two twisted together. Their object is the same, and
their exercises conjunct, though they are distinct. ''^ Faith
is the substance (the hypostasis) of things hoped for, and
the evidence of things not seen." Heb. xi. 1.
To tell a Christian that hath engaged in a new and dis-
tinct way from that which is held by the universality of
men besides, " You are now launched out upon a pecu-
liar bottom of your own, pray what are the things that you
design to entertain yourself with from day to day through
the whole of your course ? Why, they are things (saith he)
that lie quite above this sphere, — things quite out of sight
to you, and things that are quite out of sight to myself, as
to any such eye as is common to me and to you. But, then,
how will you come at these things ? — What commerce
have you with them ? Why, I have that hope within me,
T 4
280 SALVATION BY HOPE-
grounded upon a steadfast belief of the divine revelation of
such things as I am sure cannot deceive me, by which my
view of these is as clear as the things that are seen are clear
to your view. And I should disdain to have my principal
converse with them, or that they should be the chief object
of the exercise of this soul of mine, now by divine grace
renewed, filled with new light, and with new inclinations,
if they were not things of that peculiar and distinct kind
that they are of, that is, invisible. If they were things that
could be seen ; if they were things that lay obvious to the
notice of so mean a principle as your sense is, they would
.be too base things for me, 1 could not tell how to warrant
myself, to justify myself; 1 could not answer it to myself,
much less to him that hath given me the new law that 1 am
to be governed by, if I should longer confine myself to so
mean things : but because they are things not to be seen,
quite out of sight, therefore doth my soul choose that noble
employment, to be taken up about these things peculiarly
from day to day. If they were not so high as to be quite
out of sight; they were too low, and too mean for me."
So saith the renewed soul.
liut here is a difficulty not superable by any thing but
a divine hope ; that the best of the things which the soul is
to be conversant about, and taken up with every day, lie
quite out of sight; what could we do in such a case, if it
were not for sucli an hope as can see, and discern, and anti-
cipate, and give a preventive enjoyment of things that can-
not be seen i And,
Difficulty 2. The suitableness and gratefulness of things
of sense, of sensible things, is another great difiiculty, that
our hope is continually to conflict with, and to carry the
Christian over. Things that are more suitable to an ani-
mal life and the sensible nature ; they are things that lie
under view continually ; they are present and obvious ;
they are pleasing and entertaining to the sensitive nature
that we carry about with us. And yet the soul must be
under continual restraint as to whatsoever complacential
relishes it can ever take in such things. Here lies the dif-
ficulty; here are things suitable and pleasing to sense, to
flesh, and blood ; and in reference to these things the soul
can exert no desire, no delight ; can take no grateful com-
placency in them, but is under continual restraint. The
regenerate soul cannot wallow in sensual pleasures; it
may not do so; it hath a law laid upon it, and u law put
into it, by which it finds itself to be under a prohibition.
SER. XX.) The difauhies of Hope. 281
And therefore is this sort of men a wonder to the rest of
the world ; they think it strange they do not nni with them
" into the same excess of riot." 1 Pet. iv. 4. They cannot
allow themselves to be sensual with the fleshly, worldly
with the worldly, covetous with the covetous. If they do,
they call their own state and standing in Christ under
dreadful suspicions. If they can be ambitious and co-
vetous, and voluptuous, men grossly voluptuous, they
draw their state into question. But what is it that restrains
them, and composes them to an holy kind of severity in
this respect, but the pov/er of divine hope ? " Gird up the
loins of your minds, be sober, and hope to the end." 1 Pet. i.
13. Here appears the necessary influence of this hope to
preserve a just restraint on the soul through the whole of
our course, while our way lies amidst so many sensible
things, that are so entertaining and tempting to our na-
tures. We are to " live soberly, righteously, and godly in
this present world, looking for the blessed hope, and the
glorious appearing of the great God, and our Saviour Jesus
Christ." Tit. ii. 11, 12.
It must be considered, that regeneration and the parti-
cipation of the new nature (as 1 have told you before) did
not spoil any man's reason, nor his intellectuals ; so, nor
doth it spoil his sensitive faculties neither. Such an one
you must understand still to have as good senses as other
men have, and senses as apt to entertain and please them-
selves, on proper suitable objects, as other men. Do you
think they cannot taste the relishes of meats and drinks,
as well as others can, or what else may be pleasing and
grateful to the bodily sense r But they may not, they are
under a restraint ; they must converse shyly and cautiously,
and with great circumspection, with all such kind of ob-
jects. And what doth enable them to do so ? They are
enabled to be sober, because they " hope continually," —
hope on to the end " for the grace that is to be brought
unto them at the revelation of Jesus Christ ;" and their
*' looking for the blessed hope and glorious appearing of
the great God, and our Saviour Jesus Christ." And in the
power of that hope they live, not only righteously and
godly, but soberly, in this present world.
Though that is an argument, indeed, of the general lan-
guor of Christianity at this day, and particularly of Chris-
tian hope, that greater latitudes are commonly taken
among those that profess religion, in these our days, than
have been heretofore. And it is sad to think it should be
282 SALVATION BY HOPE.
SO as to meats and drinks, and apparel, and whatsoever
borders upon luxury. Truly reformed Christendom is not
itself; England is not itself ; London is not itself ; the fa-
milies of persons professing godliness are not what they
were in these respects. And certain it is_, by how much
more sensual inclination doth prevail, Christian hope doth
proportionably so much the more languish. And,
Difficulty 3. Another difficulty, that the hope of a
Christian has to contend with, is, his foregoing all that he
hath in this world for Christ's sake, whensoever he is
thereunto called, by the concurrence of Christian pre-
cepts with present providences. When those so state his
case to him, as that it comes to this present posture ; things
stand thus with him, and towards him, as they lie under
his present view in such a juncture. " 1 must now disobey
Christ, or I must lose and forego what is most desirable
and delectable to me in this world, it may be, this very
life itself. So hath the divine rule, and the divine provi-
dence, taken together, stated my case, as to bring matters
to this pinch, this necessity. 1 must forsake all, abandon
whatsoever is most pleasing to me in all this world, even
life itself, if that be required and called for upon the same
terms."
There is a mighty difficulty in this case upon persons
that dwell in human flesh, and that have faculties about
them which do contemper and suit them to this sensible
world in which they live. They have not only the diffi-
culty upon them, that, while they enjoy such things they
must enjoy them under a restraint, (as you heard before,)
but whensoever they are called for ; they must part with
them without regret ; willingly part with, and forego all.
They cannot enjoy them, but under restraint; and they
must part with them, and that without regret, if they be
called for. As it is not more the commendation than it
was the duty of those of whom the apostle speaks : " They
took joyfully the spoiling of their goods." Heb. x. 34. And
why did they so .'' They did it in the power of this same
Christian hope, as knowing they had in heaven '* a better
and more enduring substance." It was the hope of that
which made them willingly part with, and forego, all that
they had and enjoyed here.
And this is the tenor of the Christian law that lies upon
them, as you have it from the mouth of our blessed Lord
himself: *' If any man doth not forsake all that he hath,
he cannot be my disciple ;" Luke xiv. 33. he cannot be a
siiH. XX.) The Difficulties of Hope. 283
Christian, unless (suppositis supponendis) supposing such
things as may be supposed, he doth forsake all;, when the
particular juncture happens ; he doth now discover that he
hath not the root of the matter in him, if he be not content
to forsake all for my sake. But it is a Christian hope that
enables him to do so ; because that hope possesseih him
with a persuasion that he shall gain by it more than all
he looseth. " We have forsaken all and followed thee/'
say the disciples unto Christ ; and you shall be no losers,
saith he to them. Take but my word, and you will have
ground enough for that hope, that it shall not turn to your
final loss. I^one that forsake houses, or lands, or father,
or mother, or brother, or sister, for my sake, and for the
gospel, but shall have in this world an hundred-fold, and
hereafter eternal life. And it is the hope of this that makes
a Christian willing to say. Then 1 can be content to let all
go ; aye, even let all go ; he hath not deceived me that hath
told me, and he will never deceive me that hath told me^,
that 1 shall not be a final loser by it at length. And,
Difficult]^ 4. There is this further difficulty in it, that he
must, in some cases, not only lose all that he enjoys, but he
must suffer all that it can be in the power of men to inflict,
as to positive miseries and evils, that are of the greatest
pungency unto the flesh and the sense that we carry about
with us. All must be willingly undergone that is evil to
our flesh, as all must be foregone that is good and grateful
to it. And what shall enable any to do so, but the power of
this hope .''
How full is the scripture and history of these instances!
As full as it is of instances of the continual persecutions
of Christians and Christianity itself, from age to age, ever
since there came to be any such thing obtaining in the
world. And it is proportionably full of instances of the
power of this hope, carrying them whose hearts it did ani-
mate, through whatsoever difficulties they had to encoun-
ter in this case. That " cloud of witnesses," (which the
apostle sets before our eyes in that lltli chapter of the
Hebrews, and that we referred to but now,) so he calls
those many witnesses, a cloud, a mighty cloud of such wit-
nesses, all testifying to this one thing, to wit, to the power
of that faith, and "consequently to that hope, by which,
these mentioned were carried through such sufferings,
calumnies, as there you read of : *' They were tempted,
they were slain with the sword, they were sawn asunder,
they wandered up and down in sheep-skins and goat-skins.
284 SALVATION BY HOPE.
being destitute, afflicted, tormented ;" men " of whom the
world was not worthy." And amidst all these things they
despised deliverance. And why ? Because they hoped for
*' a better resurrection." It was that faith which carried
them through all, which is described at the first verse, to
be '* the substance of the things not seen, and the evidence
of the things hoped for." Heb. xi. 1. The great things
we hope for are made substantial to us ; we have that clear
and substantiating representation of them before our eyes.
And therefore, how many thousand deaths can we go
through by the power of this hope ; — that hope itself being
upheld and maintained all along by an immediate divine
power ?
And therefore is it that we read of such joy, and triumph,
and exultation, in the midst of all these sufferings, which
it was possible for human wit to invent, and human power
to execute. It was not yet more than what they have been
enabled to bear, and bear with a great deal of triumph
many times ; so as that it appeared that they had all under
their feet ; they could trample upon dangers and deaths,
and were superior to them ; they could not fasten upon
them, they could take no hold of their spirits. If one should
lead you through the sufferings of Christians in the ten
persecutions by Pagans ; their sufferings afterward by the
Arians, who were not less bloody and cruel than the former ;
their sufferings more lately by the Papists, which after
followed, from age to age, for twelve hundred years toge-
ther ; sufferings in this kind in this land, and sufferings in
several adjoining countries. How numerous instances have
we of the power of this hope in carrying the poor sufferers
through, so as that not only have they not been removed
from their Christian profession by all that they have suf-
fered and endured ; but not from their alacrity and cheer-
fulness of spirit : yea, that hath not only continued, but in-
creased, and grown higher, more and more vigorous and
glorious in them, by how much the more the approaches
of trouble and danger were nearer. The speeches that
have been uttered by many of them, even in the midst of
their sufferings, have shewn a triumphant glorying joy in
their hearts, which is the continual issue of this hope :
" We rejoice in hope of the glory of God ;" and thereupon
" we glory in tribulation." Rom. v. 3, 4. They gloried in
tribulation, because they did rejoice in hope of the divine
glory.
And therefore have they been enabled to brow-beat their
SER. XX.) The difficulties of Hope. 285
enemies, tlieir tormentors, the executioners of all those
tragical things upon them which they suffered ; as when
one should be able to tell the tyrant, after he had received
so many wounds in his body, I thank thee, (oh tyrant,)
that thou hast made me so many mouths wherewith to
preach Christ ; for 1 take every wound thou hast given me
to be a new mouth wherewith to utter the divine praises,
and wherewith to preach and magnify my Redeemer. With
multitudes of instances that one might give of the like
kind ; which shew that the hope that lived in their souls,
whilst they were even dying, did not only keep them from
denying Christ, — did not only maintain religion, and keep
that alive in them ; but made it triumph in an high degree
of liveliness, vigour, and joy, that shewed itself more ex-
alted amidst those exercises, than when there were no
trials, no danger in view. And again,
Difjicidty 5. The many tempations and buffetings in
their spirits, which Christians do more ordinarily expe-
rience in their course through the world. Nothing could
carry through the vexation of this, (which cometh nearer,
a great deal nearer, than what men can do when they only
torture the outward man,) but only this hope : " God
shall bruise Satan under your feet shortly." Though we be
vexed with his suggestions, and very vexatious ones some-
times they are, when blasphemous thoughts are injected
and cast in ; there is an endeavour to fence against them,
but they cannot keep them off; the tempter indeed cannot
make the soul close or comply with the design of his temp-
tations, but he dotli vex by tempting ; and that temptation
cannot but be vexing, when the soul is solicited to think
all the evil thoughts that the wicked one can be author or
parent of to him, concerning God, and Christ, and reli-
gion, and many false ones concerning himself. All the
continual vexing temptations that the soul is followed with
from day to day, it is only the hope of final victory that
carries it through. 1 hope it will not be so always; I hope
God will give me a complete victory at last ; he will.bruise
Satan under my feet ere long. And,
Difficult^/ 6. The complication of bodily and spiritual
distempers together, so incident even to the generality of
Christians ; a great tleal of lassitude, and dullness upon the
outward man ; the prevalence of melancholy fumes and
vapours, which fall in with a dark mind and dead heart ;
and for those continual outcries, " Oh, wretched man, that
I am, who shall deliver me from the body of this death I"
286 SALVATION BY HOPE.
Rom. vii. 24. It is only deliverance in hope that carries
•through all this difficulty : *' Thanks be to God, who hath
given us the victory through our Lord Jesus Christ."
1 Cor. XV. 57. I have conquest and victory in Christ, that
hath loved me; I am many times in myself overcome, but
in him many times 1 do overcome, and shall finally over-
come. And,
Difficulty 7. Divine desertions : when all these happen
to meet together upon a poor creature, and God is with-
drawn over and besides, — what a difficulty is here ? The
withdrawing of such a presence as even that wicked Saul
was capable of, how distressing was it to him when he was
sensible of it ! There was a presence of God, whereof he
had experience; but far beneath the excellency and de-
lectableness of that gracious divine presence that he affords
to Ills own, those that are peculiar to him: yet when Saul
had lost that more exterior divine presence, saith he to
Samuel, (when he had procured him to be raised from the
dead, as that text doth please to express,) "■ I am greatly
distressed; the Philistines make war upon me, and God is
departed from me." 1 Sam. xxviii. 15.
And it is so with a poor Christian ; many times men are Jet
loose upon him; the devil is let loose upon him; there is a
great deal of distemperature and deadness within; and at the
same time God is gone and withdrawn from him; in his
sense and apprehension gone; to appearance gone. And
in that case, as to actual comfort, idem est esse et apparere ;
idem non esse, et non apparere ; to seem and to be, as to
comfort in such a case. Here is nothing to bear up now
but hope. I hope all this darkness will be over ; all these
clouds will vanish and flee away : " 1 will hope in God, that
I shall yet praise him ; for he is the health of my counte-
nance, and my God ; — why art thou cast down, O my
my soul ? Trust in God, for 1 shall yet praise him." Psalm
xlii. and xliii. I shall yet see a morning after so black
and tempestuous a night. And,
Difficulty 8. The wearisomeness of duty and exercises of
religion, in the midst of all this, is yet a further difficulfy
to a poor awakened soul. That is, he finds this to be the
state of his case, that, in all the mentioned respects, let it
be as ill with him as it can be supposed, yet he must not
turn aside from following the Lord. I am in the way
wherein I must persist ; I must pray still, and hear still, and
approach his table still. To go on in such a course of duty
as this, when the mind is dark, and the heart is dead, and
SER. XX.) The Diffiadliei of Hope. 287
there is a great weight and pressure lying upon the soul,
and God is withdrawn, and 1 come to one duty after ano-
ther, and one ordinance after another, and get nothing ;
this is hard and heavy work; still to be (as the case is repre-
sented with the disciples) fishing all the night, and nothing-
taken. Now it is nothing but hope that can support and
bear up in this case; this is the way of the Lord in which
I am, and this way, I hope will have a good end. Though I
walk heavily, and the chariot wheels seem to be taken off;
though my soul is not the chariot of a willing people, as
sometimes it hath been ; yet I must hold on my course ; I
must persist in it. There is that in him all this while, that
will not let him desist, will not let him give over; no, by
no means; he hath that sense of duty, that conscience
towards God, that light concerning the equity and reason-
ableness of the thing that keeps him to it. God must have
his homage, however it is with me, whether it be better or
worse ; 1 must not defraud God ; I must do such and such
acts, as acts of duty and obedience to the Lord of my life
and being, whatever becomes of me. He hath a secret
hope, that all will issue well ; and therefore holds on in his
course. Fear will not let him go back ; and hope draws
him forward ; for we are not to suppose that the asserting
the necessity of the one of these is a diminution of, or de-
traction from, the necessary influence of the other. We
need all God's means and methods to help and urge us on
in our way and course. And I might add to all this.
Difficulty 9- The continual view of prevailing wicked-
ness; a most afliicting and discouraging thing! When a
Christian's way towards the end God hath set in view be-
fore him lies in a world over-run with wickedness, and
wherein they that curse God are secure ; he can turn his
eye no way iDut he sees a world full of atheism, full of infi-
delity, full of contempt of God,. and full of rebellion against
him. I hope (saith he) truth, and righteousness, and reli-
gion, and the love and fear of God, will triumph over all
this at last. And because he so hopes, he persists and goes
on in his well-chosen way. And in the last place, which I
will close with.
Difficulty 10. The slow progress of the Christian interest,
and the diffusion of the knowledge of Christ in the world ;
a most afflictive discouraging thing to all that are lovers of
" our Lord Jesus Christ in sincerity." Indeed, it is that
which would have a more particular aspect upon the con-
288 SALVATION BY HOPE*
dition of the faithful ministers of the gospel to see that the
most part of their labours is labour in vain.
And you know how far the temptation as to this hath
prevailed : I said, I will speak no more in his name, (saith
the prophet,) " but thy word was as fire in my bones;"
Jer. XX. 9. that was not to be restrained. It is a very un-
comfortable thing to labour in this kind, with the souls of
men, which we apply ourselves to as reasonable, as intelli-
gent, as capable of understanding us, and understanding
the value of souls, and the differences of time and eternity,
of present and everlasting things ; to deal with such upon
agreed principles between them and us ; so as that they
say, whatsoever we speak to them in the name of the
Lord, it is all true. Tliey grant as much as we would have
them grant, and acknowledge whatsoever, as to every
thing we propound to them, especially in the greatest and
most important things, which are also things of the greatest
evidence and clearness, so as to force an acknowledgment;
and so as that, when we deal with men about these things,
(as you heard from that scripture lately,) we have nothing to
do but to commend ourselves to the consciences of men in
the sight of God. We appeal to you, whether these things
be not true that we say to you, in the name of the Lord,
yea or no. And they are generally acknowledged to be so.
It is acknowledged that there is a world to come ; that
there is a state of retribution ; that there is a judgment
day, when men are to receive " the things done in the
body, whether they be good or evil ;" and wherein only
a spiritual holy life, begun here in this world, will end in
eternal life; and prevailmg wickedness, continued in, will
end in eternal death.
These things we represent and lay before men in the
name of the Lord, and they say it is all true. And yet they
are the same men, Non persuadebis etiamsi persuaserh;
though we have convinced men, we have not conquered
them ; we have persuaded, and all signifies nothing ; and
it is because they have no hope. It is an observable ex-
pression, that, in the 18th of Jeremiah, (I have formerly
told you of another like it, chap. ii. ^25. and it is worth our
notice,) " Return ye, now, every one from his evil ways,
and make your ways and your doings good." Jer. xviii.
1 1, 12. So God bespeaks them by the prophet, or the pro-
phet bespeaks them in the name of God : " But they said
there is no hope, but we will walk after our own devices.
SER. XX.) Hope triumph nnt. 289
and will every one do the imagination of his evil heart."
Because there is no hope ; we have no hope that ever we
shall be able to alter our course, or that ever we shall be
able to do good of" it in an attempt of" reformation; and
therefore, we will go on as we have done.
Truly then, this is the sense and posture of them that
we have to deal with in tiie name of tlie Lord ; they will
not turn, because there is no hope; the case would be the
same with us now, who so deal with men ; that is, we should
give over treating with them if we had no liope ; we would
speak to them no more in that name, nor o|)en a Bible in
our solemn assemblies, if we had no hope; but, because we
have this hope, we use great freedom of speech, we Hope
we shall prevail at length; and we hope, however, that,
our blessed Lord Jesus shall have a glorious body out of
this world before he hath done; a glorious community,
that shall be associated to " the general assembly and church
of the first-born, written in heaven; the innumerable com-
pany of angels, and the spirits of just men made perfect;"
whether men we speak to now in his name do hear or for-
bear, he shall have a glorious assembly above. "He will be
glorified in all them that believe," because the gospel tes-
timony was received. That will be a triumphant day; and
our hope of bearing a share and part in the triumphs of that
day carries us through; and we go on, notwithstanding
this great difficulty ; a principal difficulty it is to us. But
it is a common difficulty to " all that love our Lord Jesus
Christ in sincerity ;" according as it is the common desire
to have the Christian religion, in the power, life, and vigour
of it, spread ; and that more souls may be proselyted and
brought in : all that love Christ, and all that love the souls
of men, cannot but have this desire; and accordingly the
difficulty and trouble is great that tliey have continually
to conflict with, that so little is done in this case, and that
they see so little done in their day. But the hope of a
lorious issue must carry you through all these difficulties,
his will have a glorious end at last.
VOL. VIII.
290 SALVATION BY HOPE.
SERMON XXI*
Romans, vim. 24.
We are saved by hope.
We have insisted largely in opening to you the great
important truth contained in these words ; and now, our yet
remaining business is to make some use of it, which will
be.
Use 1. In divers instructive inferences that this truth will
afford us. As,
Inference 1. If we are saved by hope, then we are lost by
despair ; no inference can be more plain.
If the souls of men are to be saved by hope, they are
liable to be lost by despair. And it hath been ray great
design, from this and some other texts, to do what in me
should lie to keep you from that horrid gulph. But I must
in faithfulness tell you, that there is, as to this, most dan-
ger where there is least apprehension or suspicion of it.
There is a raging despair, and there is a silent dead despair.
This latter is the fullest of danger, according as it is less
obvious unto observation, and lies as a mortal disease in
wrapping the hearts of them who suspect nothing less than
that they should be despairing creatures. But when we are
told that we are saved by hope, it cannot be understood by
any hope whatsoever; for there is an hope that-will undo,
that will destroy ; and so you may, ere long, have oppor-
tunity to know too, that there is a despair which is as ne-
cessary, as there is a hope that is mortal and destructive ;
but there is with all a deadly despair, that kills and destroys
when it is never felt.
When we say we are saved by hope, it must be meant
by the truly Christian hope; that hope that is vital, lively ;
the terminus productus in regeneration : " Blessed be the
God and Father of our Lord Jesus Christ, which, according
to his abundant mercy, hath begotten us again unto a
lively hope by the resurrection of Jesus Christ from the
dead." I Pet. i. 3. We are begotten to a lively hope, an
* Preached July 19, 1691.
SER. XXI.) The Christianas Hope lively. 291
hope that lives. The want of this hope is the despair I
mean ; and it would not be despair in every subject; but in
such a subject as is capable of that hope, and where that
hope ought to be, it is despair. As the want of life is death
in a man, but not in a stone; when there is not a lively
hope terminating upon God, and upon a blessed eternity,
and an unseen glory; when there is not such an hope,
where that hope hath not its proper place, there lies and
lurks this deadly despair. A vacancy of hope towards God
and the blessedness of the other state, where it ought to
be, and which indeed doth carry much of the essence in it
(as we shall have further occasion to note) of the new crea-
ture; and it is the very perfection of human nature itself;
to wit, to have a soul directed towards God by the power
of a vital hope, continually expecting felicity and blessed-
ness from him; 1 say, the vacancy of it is despair. But
that perfection of our nature, regeneration brings in and
supplies. " We are begotten again to a lively hope;" as
the degeneration, deformity, and depravedness of human
nature expels and keeps it out. But it so much belongs
to a man as a man, that, as Philo Judasus (who speaks but
as such an one) doth fitly enough say, Hope in God is so
much of human nature, that he is unworthy to be called a
man that is destitute of it. Now that soul is destitute of
it that hath no commerce with God, that hath nothing to
do with him day by day. Where there is no hope, there is
despair Godward, *' without God, and without hope."
Ephes. ii. 12. You (whoever it be) that transact all your
affairs without God, have nothing to do with God from
morning to night, you have no hope; none of this vital
hope, this living hope, by which we are to be saved. Do
you hope in God, when you have nothing to do with him,
when you mind him not, when no thought of him comes
into your heart ?
I pray, let none so deceive themselves as to think that
there is no such thing as despair when they feel not the
flames of hell in their souls ; for, sure a lethargy may be as
mortal as a burning fever; when there is such a stupidity
upon the soul, such a mindlessness of God, that there is in
reference to him neither fear nor hope. And as our present
state is, even in reference to the business of salvation, there
cannot be hope but there must be fear too ; there is no such
hope as to exclude fear in the present state, nor such fear
as to exclude hope. But here is the dismal state of the
case, as to the most, that they have neither hope nor fear
u 2
292 SALVATION BY HOPE.
ia reference to the affairs of their souls, and their everlasting
concerns ; wherever they are, they have no thoughts of such
matters ; there is neither hope nor fear. And where, then, is
that which should save you ? If we are indeed to be saved
by hope, we are lost by the vacancy of it, and when there is
no such thing as fear also. But doth such a supine neg-
lectfulness and ossitancy, with reference to the concerns of
our souls and our everlasting state, agree with the common
notion of us all ; that this present state is but a state of
probation and preparation, in reference to a final and eter-
nal state? Is it so indeed? And have we, in reference to
that final state, neither hope nor fear? What is like to be
the issue of this ? But,
Inference 2. We again infer, that the happiness of a
Christian is future ; for it is the object of hope, — that hope
which is to have a continual influence upon his salvation,
now the object of hope is somewhat future and unseen ;
somewhat that lies out of sight as yet. " We are saved by
hope; but hope that is seen is not hope; for what a man
seeth, why doth he yet hope for it ? But if we hope for that
which we see not, then do we with patience wait for it ;"
as the following words of the text shew us. Understand
and consider aright then, the state of one that is a Chris-
tian indeed. He is one that hath his best and supreme
good lying in futurity, and out of sight. He lives by that
faith " which is the substance of things hoped for, and the
evidence of things not seen." Heb. xi. 1. He is one that
hath not his good things here. Luke xvi. 25. This is a
true account of his state ; his portion is not in this life.
Psalm xvi. 1. His estate lies in reversion ; it is somewhat
expected, somewhat looked for; he takes hold of it by that
hope which is cast, " as an anchor of the soul, within the
veil ; (Heb. vi. 19, 20.) whither Jesus, the forerunner, for us
entered ;" and so his title is sure, for there is such an one
gone before, who, having procured, is thereupon gone to
take possession of his inheritance for him.
Then, if you are to make an estimate or judgment of the
condition of a Christian, a saint, a child of God, do not
judge of it by present appearances, and the external state
of his present case, while he is here in this world ; so it may
be an appearance, not only mean, but frightful ;- — you may
behold him not only a despised one, but an hated one, per-
secuted, trodden under foot by an injurious, angry world;
— angry for this, that he seems not to have his satisfaction
in the same things that they have, but to be aiming at
SER. XXI.) Hope respects future Glory. 293
somewhat else above and beyond them. This is displeasing ;
this is ungrateful. The world doth not understand such a
sort of men : " Behold, what manner of love the Father
hath bestowed upon us, that we should be called the sons
of God ! — therefore the world knoweth us not, (1 John iii. l.)
because it knew him not." It knows nothing at all of this
race, neither father, nor children. The world knows nothing
of them ; it cannot tell how to form an idea, a distinct
notion, of this sort of men, that are so descended, and of
such a parentage. They are men of another genius, ano-
ther spirit, another kind of design. The tendency of their
course is another way, and they know not what to make of
it; " therefore the world knoweth us not, because it knew
him not;" and because it doth not know, it hates. And
all the effects of hatred many times appear mighty conspi-
cuous towards that sort of men ; and would do more, it is
likely, if they did appear more like themselves, and did
more plainly avow their unrelatedness to this world, and
their relation to, and expectations from an upper world, an
higher world. But as it is, as the divine nature that is in
them doth more or less speak forth, and shew itself, so it
stirs the indignation of a deserted forsaken world against
them, in whom that nature is and doth appear. And then,
by this means, they come to be counted the scum and off-
scouring of all things.
Therefore their condition is not to be judged of by such
measures as these; do not judge of the bonum, the optahile,
what is good, and what is desirable in the state of a sincere
living Christian, by these present appearances, that lie un-
der common view, as now he is a mean, despised, hated
thing; but consider him in that state which his hopes do
aim at and tend to, and then you will behold him arrayed
with the garments of salvation ; for it is the hope of salva-
tion that aids him, animates him, and carries him through
his course, and which finally will actually save him. Be-
hold him as he is crowned with a diadem of glory, and
associated with that blessed community of saved ones, as
one that comes to bear his part in adorning the triumphs
of his great and glorious Lord and Redeemer, in that day
when he shall appear to be " admired in his saints, and to
be glorified in all them that believe;" because the gospel
testimony was received among them in the proper day and
season thereof. And judge now what it is to be a Chris-
tian ; take your measures of the state of a Christian by
u 3
294 SALVATION BY HOPE.
what he hopes for ; not by what he is, but what he reasoii-
ably and groundedly hopes to be. And again,
Inference 3. Tlie futurities of a Christian are far more
considerable than all the present enjoyments of this world.
" We are saved by hope;" and, for this world, it is well if
we can be saved from it ; but we are never to expect being
saved by it ; but by the Hope of these great futurities we
are saved. Then, certainly, a Christian's futurities are far
more considerable, and far more eligible, than all present
worldly enjoyments whatsoever. And you may judge so
by this, that such an one is inspired from heaven itself
with such an hope as this, that makes him neglect all this
earth, and breathe and tend continually upwards. That is a
true judgment which proceeds from the directions and
operations of the Divine Spirit. He that hath made them
hope hath made them thus judge; (for they do not hope
irrationally or brutishly,) that the enjoyments of this world
are not comparable to the expectations of believers in re-
ference to the other world. You may trust to that judg-
ment which is made in the virtue, and by the special direc-
tion of his Spirit, who is the God of hope : " The God of
hope fill you with all joy and peace in believing," as the
apostle's expression is, Rom. xv. 13.
Therefore, if you would make a judgment in this case,
which is the most desirable thing, a large, full, and opulent
portion here in this world, or " an inheritance with the
saints in light," guide your judgment, (if you cannot judge
by an immediate light of your own,) by theirs, who may
best be presumed to have light in this matter ; to wit, that
have this divine principle put into them by God himself,
which looks with neglect upon all present things, and
waving and overlooking them, turns away from them, and
tends its eye and course forwards towards an unseen glory
and felicity elsewhere. We do commonly take that as
likely to be true, which the wisest and most judicious
commonly agree in. Now this is the agreed sense of all
the children of God in all times and ages : and thereupon
they are carried, according to judgment and choice, to wave
a present portion and felicity in this world, and seek it
elsewhere ; we may certainly conclude, that the heavenly
felicity, which is hoped for by this sort of men, is every
way more considerable, eligible, and desirable, than the
best worldly portion that can be had here on earth. But it
is a great matter when we assent to this, (which we shall
do notionaljy, as soon as we hear it notionally,) to have
SEE. XXI.) Hope the life of true Religion. 296
also the living sense thereof wrought into our souls, so as
to be able to say, I not only know it to be so, but I feel it
to be so. But again, further,
Itference 4. We may infer that hope is the life of all true
and serious religion. If there be any such thing as living
Christianity among us, hope is the life of it. You will
easily apprehend, that religion is the way to felicity, the
means to the blessed end. But what kind of religion must
it be ? Not dead religion, but living ; and there can be
no living religion but what is animated by hope, and by
the hope of that very end, to which it is itself in a tendency.
The religion of the present state is nothing else but incho-
ate felicity ; it is heaven begun; it is a coming to God,
and tending towards him. It is one and the same principle
by which any thing doth move and rest. The same nature
which is the principle of motion and of rest. If religion be
a principle of motion to carry us unto God, it will be a
principle of rest, to give us the actual repose and satisfac-
tion and solace of soul, that being in him consists in. But
this must be living religion, and not dead. And there can
be no life in it but as it is continually inspired by hope.
Religion being an aiming at God, a tendency towards
God, to wit, the religion of the way; the religion of the
present state ; it must continually be influenced by such an
apprehension as this, that he is willing to be a " rewarder
of them that diligently seek him." " He that cometh to
God must believe that he is, and that he is the rewarder of
them that diligently seek him." Heb. xi. 6. And it is this
faith that is the immediate foundation of hope, I hope I
shall find him the rewarder of ray soul. I hope my labour
in the Lord will not be in vain. This is that that doth in-
spirit religion, and make it a living thing. There is indeed
a religion in the world that hath no life in it, that lies all
in empty shew, and form, and external appearance. But,
if there be life in it, hope is the life of it. I hope I shall
reach a blessed end at last in this way. The business of
religion is to seek God ; in seeking him I hope that I shall
find him ; Ifind life, and satisfaction, and felicity, and eter-
nal blessedness in him. This hope is the soul of religion,
and the very life of it.
And you ought to consider it so ; that, accordingly, the
several parts of your religion maybe animated and influ-
enced by it. Those are dull duties, that are not considered
as your way to your end. Every such duty as we are now
engaged in at this time should be considered thus : this is
u 4
296
SALTATION BY HOPE.
part of my way to heaven, part of my way to a blessed
eternity; we are now met here with that expectation and
hope, that we shall, ere long, be taken up to the '* general
assembly and church of the first-born; to an innumerable
company of angels, and the spirits of just men made per-
fect." Heb. xii. 23. This would make the dpties and ordi-
nances of every Lord's day lively things with us, when we
are all aiming to take hold, in every such duty, of*' the end
of our faith, even the salvation of our souls." But if we come
together here only to see one another's faces, or to hear the
sound of a few empty words, without knowing whither
they tend, without minding to what end they serve, or what
they aim at, or because we know not how else to spend so
many hours of a day that is not allowed for our common
labour; we shall make but a flat thing of our religion.
But if our religion be a living thing, hope is the end of it,
—I hope my way will end in eternal felicity at length ; this
is my way to God and glory, and to a blessed eternity.
And,
Inference 5. You may further learn that all serious reli-
gion doth involve and carry in it a design for salvation and
eternal blessedness : for we are saved by the hope of this,
and there can be no hope of it without the design of it;
what we hope for we design for, otherwise our hope is alto-
gether an useless, inactive thing in us. We are only saved
by hope, as by hope we are prompted to design salvation,
and are made lively and vigorous in the prosecution of that
design ; which way else should hope save us, but as it en-
gageth to lay a design for salvation, and as it enables us
with life and vigour to prosecute that design, as a com-
passable thing, as a thing that may be brought about, and,
by God's gracious vouchsafement, will and shall ?
And it is therefore deeply to be considered, that our hope
of being saved, and our design for salvation, must measure
one another; he that drives no such design through the
whole of his abode in this world, he must be looked upon
as one of those (of whom I have told you before) that hath
rio hope in him; no living hope; was never begotten to a
lively hope. If he have a living hope in him of a final feli-
city in God, that will continually prompt him to design,
and to prosecute his design with strength and vigour, for a
blessed aiid a glorious eternity. And I pray let us make
our reflexion seriously upon this, as in the sight and pre-
sence of God. Do we carry it from day to day as those
that are striving a design for salvation and eternal gloryf
SER. xxi.) Hope of Adoption. 297
As those that are going to lieaven ? As candidates of eter-
nal heavenly felicity ? Do we live like such ? Tlien should
we be every day on the wing, reaching forth (as it is the na-
ture of hope to do) with fervent, raised, aspirings towards
the iieavenly state. We that have the first fruits of the
Spirit, groan within ourselves, (as it is spoken in the im-
mediate foregoing verse in this context,) waiting for the
adoption, to wit, the redemption of our body ; for we are
saved by hope, so the words are connected. We are saved
by the hope of that very state, wherein we are to be owned
openly of God, as his children ; which is here called the
adoption.
There was among the Romans a double adoption ; there
was a private adoption; that is, the foundations were laid
by some private act. But afterwards it came to be de-
clared in foro, and to be enrolled, that such an one did
adopt such an one, to be his son. And, it is in reference
to this latter sort of adoption, or the complement and so-
lemnization of it, that we are said to wait for the adoption ;
that is, the children of God, they that were adopted before;
fundamentally they yet wait for the solemnization of that
adoption, when the manifestation shall be of the sons of
God, when it shall be declared before angels and men, as it
will, in the judgment of the great day. These I take for my
sons and adopted ones ; and it is by the hope of this we are
saved, for we are saved by hope, as immediately there fol-
loweth. And I say, that this hope can no otherwise save
them, than as it doth continually influence a design of that
salvation. But if our great business here in this world be
from day to day nothing else but to feed upon the dust of
the earth, and to please and indulge self, and the flesh ; if
this be the design we are daily striving, we have none of
this hope that saves souls; where that hope is, a corres-
pondent design cannot but be. The religion of such in-
volves and carries in it a continual design for the blessed-
ness of the heavenly state : therefore nothing can be more
incongruous and absurd, than to keep up a shew and face
of religion, while yet the hearts of men, if they will but re-
flect are conscious to themselves of no such design : they
are not aiming at God, or at blessedness in God ; the pos-
sessing of a future felicity, and glory in him, and with him.
They cannot justly and truly pretend to such a thing. Then
(I say) is a course of religion the greatest absurdity in the
world ; to do in a continued course those actions that have
only reference unto such an end, and never to refer to that
298 SALVATION BY HOPE.
end. To be religious without design, to wit, the proper
design of religion, (which is felicit}^,) nothing can be more
absurd.
Objection. But it may be said, how is it possible that a
man should be religious without design f A man doth not
^ct in religion, but it must be done voluntary ; and if it be
done voluntary, it must be done for an end, so there can be
no such thing (you will say) as keeping up a course of reli-
gion, without a design.
Answer. Very true, indeed, there could be no such thing
as keeping up a course of religion, without a design ; but
that is not the matter I speak of, a design in general. A
man cannot do a series of merely human actions without
some design or other, or simply without any design ; but
when the actions that make up a course of religion are
done, we cut this -design for the proper end of religion.
Here lies the absurdity and incongruity that I now state, to
tear a series and course of actions from their proper end,
and not refer them to that end, this is most irrational trifling.
As if, when all the other actions of a man's life are done
for a certain determinate end only in the great business of
religion, he plays the fool, he doth the thing, but never
minds the end ; keeps such days as these ; comes to
church ; attends upon the public solemnities of God's wor-
ship; but never thinks of heaven, never minds eternal
glory, as the thing in this way to be designed for. And
so his religion, and the duties of it, bear no proportion to
his end, to that end that they were made for. There is a
two-fold design driven by religion, or by carrying on a
course of religion by very different sorts of men. That is a
design for this world, and a design for the world to come :
some are religious only with a design for this world ; to wit,
that 1 may carry it fair with men in this world, or with
that sort of men which 1 think fittest, and have some in-
ducements which lead me to associate with, to apply myself
to them, and to have their good opinion, and have a good
reputation among them ; I am willing, therefore, to be as
they are, and to do as they do ; here is a design for this
world driven in religion, and the actions and duties of it ;
not (it maybe) to gain ; but there may be many worldly de-
signs, besides that of gain ; worldly repute and credit
among those whose opinion I most esteem, and put a value
upon, and to whom, therefore, in such a way, 1 think to
approve and recommend myself.
But there is also a design driven in religion for the world
SER. XXI.) -4 Religion without Hope. 299
to come. And this is the true and proper design of reli-
gion. And where the former only is designed^ we can
hardly ever comprehend in our thoughts a more horrid
frightful case; when a man is doing the great sacred acts of
religion, without a design for their proper end, and in mere
subserviency to some mean and inferior design, by how
much the less that is, or the lower the design is, or by how
much the less is to be got by it, so much is religion the
lower debased ; being thereby put into a subserviency to
that which, it may be, shall be worth nothing to men ; that
I shall never gain by one way or other : and yet, 1 choose
to do acts of religion ; or to do these, and not take other acts
thereof; or, to do these I do in this or that form ; and do
all in accommodation to some secular purpose, and design :
but the eternal purposes of religion are forgotten, neglect-
ed, and never thought of by me. This is to prostitute the
most sacred, venerable thing imaginable, (religion,) to the
meanest and most despicable end.
How is this to be answered for, or wherein can we pos-
sibly conceive a more horrid sort of sacrilege than this ?
The acts of religion have a sacrednesss in them ; but I aliene
them from their proper end. This I do not, in order to
the serving of God ; not in order to the saving of my soul ;
or not in reference to an eternal state ; but 1 do it to please
my own present humour, or my friend's humour. Is this that
indeed which we will resolve our religion into? Such tri-
fling with religion is that, which will be dearly accounted
for at the last day. To do that which we ought to do for
pleasing and glorifying of God, and saving our souls in the
day of the Lord Jesus, we cannot tell why, or for what
reason, will come to a fearful reckoning at last. We ought
to bethink ourselves at all such times, when we are thus
assembled; What am I here to day for? Why did I come
to this place this morning ? Why did I take upon me to
make one, and bear a part in a Christian religious assembly ?
Did 1 do it as one that hoped for salvation, and expected
eternal life in this way ? Was it that 1 might draw so much
nearer to God, and be so much the more acquainted with
him, and fitted for that state which 1 profess to hope for?
But again,
Inference 6. We may further learn, that there is a very
great sagacity belonging to the new creature, and the re-
generate state ; we are saved by hope ; this imports the
new creature, those that are born of God in order to eter-
nal life, to be a very sagacious sort of creatures. The new
300 SALVATION BY HOPE.
creature is a very foreseeing creature ; it is in this, eminently
distinguished from other creatures, even of the same rank and
order in God's creation ; to wit, merely human creatures :
whereas others look merely, or only, to the present, here is
a strange foresight in this sort of creature that is born of
God, by which it eyeth, and looketh towards salvation, and
eternal blessedness. As soon as it. is born, '' It is begot-
ten again to a lively hope, by the resurrection of Jesus
Christ from the dead, unto an inheritance reserved in hea-
ven for it." 1 Peter i. 5. The new creature hath an hope
belonging to its essence; as soon as it begins to be, and
breathe, it begins to hope. It is born to the hope of im-
mortality and eternal life.
We ought to consider this, and a great judgment is to
be made of our own state, by what we find instilled into
ourselves of that spiritual sagacity and foresight." There are
many that are apt to be foreseeing, (and value themselves
greatly upon it) of temporary events, the probability of
such and such events, and love to discourse and reason
thereupon ; as politicians, or as prophets, they can value
themselves greatly upon such foresight; but here is the
true foresight that sees into eternity.
That is the best, and clearest, and strongest sight that
can see furthest ; that overlooks (it may be) the concern-
ments of to-morrow, of this year and the next, within the
bounds and compass of time; yea, looks beyond all time,
penetrates into eternity, beholds the judgment seat, the
Judge sat, the books opened, the dead raised, and men dis-
posed severally to their eternal states. The new creature,
that divine birth, which fetcheth its original immediately
from God, this is its sagacity ; with such sagacity and
foresight it is endowed. " We are saved by liope," we
have an hope by which we expect to be saved, which pene-
trates into the unseen futurities of an everlasting state.
And,
Inference 7. We may hereupon conclude too. That there
is a certain generosity, a nobleness, a greatness of mind
that doth belong unto a regenerate person. The new crea-
ture, one that is born of God, by which he is borne up
above all this world, tramples upon it, scorns its smiles,
smiles at its frowns and scorns, despiseth its threats and
terrors, looks still beyond it and above it. What is all this
world to me.'' A shadow, a despicable vanity! My great
concernments lie above in a superior world, in a remoter
world. This is generous and great. Oh ! saith one that is
SKU. XXI.) Greatness of mind in the Regenerate. 301
born of God, 1 cannot live at the common rate, I cannot
live upon this country fare, I must fetch in all the provi-
sions 1 live by, from day to day, from heaven ; eat heavenly
food, and drink heavenly drink, such meat and such drink
as the world affords not ; for such a prepossession, and
such H pre-occupation, there is by hope of the felicity of
heaven, and of the heavenly state. They do support this
frail mortal life as others do; but they have another life
that is to be supported in another way, and by other means ;
and in reference to which they find an unsuitableness in
all things under the sun, as we should in gravel for our
meat, and puddle for our drink ; so that if you ask such an
one, what he lives by, as to the maintenance of that nobler
life that is in him, he will answer, by hope.
You may possibly (some of you) have heard and read of
a great Prince and General, who, upon a conquest, dis-
pensing great largesses among his Soldiers, was asked, And
what, Sir, do you reserve for yourself ? Why hope, saith
he. 1, for my part, live upon hope. I give away all that I
have now got, and live upon the hope of more. This is
the generosity and nobleness of mind that is in-wrought
into a regenerate person, When he becomes so, he des-
piseth all things under the sun as a portion, as a final ter-
minative good, and lives upon hope. And this we must
come to, if ever we come to know what it is to be Chris-
tians, it is too little understood (I am afraid to this day)
what it is to be a Christian, though we have long borne
that name. Are not we told, they are a sort of people
called out of the world ? " They are not of this world," (saith
our blessed Lord, in that concluding solemn prayer of his,
when he was going out of the world,) " even as I am not of
this world." John xvii. l6. Oh, what an horrid thing would
it be to contradict our blessed Lord, in the sense of our
own hearts ! He saith, " they are not of this world ;" but
here is one answering. Aye, Lord, but I am of this world ;
one with this world, united to it: I savour the things of
the world, as the men of the world do ; I choose with them,
and enjoy with them : a fearful thing from the sense of our
hearts, to contradict our blessed Lord! to have him say,
" They that are mine are not of this world, as I am not of
this world;" and we be forced to say, concerning ourselves.
Yes, but we are of this world, and related to this world more
than any other, and savour the things of this world more
than any other.
There are sundry other inferences more that I intend
302 SALVATION BY HOPE.
now to go through, but there is one thing for the present^
I would shut up with, though I do therein anticipate and
prevent myself; that is, only to recommend this one thing
to you, as a piece of solemn counsel and serious consider-
ation, that you will labour to get your souls possessed of
this principle, and direct it towards its final object; let it
reach forth even unto the very last of the object that it is
to be taken up about ; for this we must know, that there
are intermediate objects, and there is that at length which
is most finally final. But hope hath its strongest and most
powerful influences, as it doth reach furthest, reach into a
most glorious eternity; and makes us say within ourselves,
I hope to be there ere long. What a wonderful thing
would it be, if we could always worship under such an
hope ! what mighty vigour would it infuse into our religion,
to say to every one that meet together in such an assembly:
We meet together in hope and expectation of having our
eternal abode with that blessed society above, in the man-
sions of glory that are prepared already in our Father's
house ! To have this hope live in us, what life would it
not transfuse through all our duties, and through the whole
course of our religion !
And what a pleasant relish would it give to all our pre-
sent mercies, such as we have greater occasion, more so-
lemnly to bless God for; when we have matter of praise
laid before us, and offered to us, as we have at this day ! We
have heard of the great success God hath blessed and
crowned them with, who have been fighting his battles of
late, especially in a neighbouring kingdom, it is a great
thing to say. Blessed be God that hath done so much, and
I hope will do more, and will enable them to carry on the
work further; and 1 hope beyond all that, that I shall be
one of the saved community at last. What spirit and life
would that add to our prayer and praise !
And on the other side, what a damp and diminution
would it be to all our matter of praise, and to the praiseful-
ness of our spirits, to say, I have heard, indeed, that things
have gone pretty well of late in Savoy, in Germany, and
greatly well in Ireland ; but all this while I have no hope
of being saved; I have no hope of things going well with
me hereafter : things may go well here, for aught I know,
with them to whom I wish well ; but I have no hope that
things will go well with me for ever, or in an everlasting
state. What a damp is this to the great praisefulness of a
man's spirit, and what a diminution to the present matter
SER. XXII.) Exhortation to Hope. 303
of his praise ! It is an insignificant thing for me to put in
my rejoicing with their joy, who are pleased with any such
good successes at these ; and in the mean time to be forced
to say, Alas! there is a dreadful doom hanging over me,
and over my soul ; I have nothing in me that looks like a
principle of the divine life ; and yet I am sure that life must
be now begun in me, that must be connected with eternal life.
A present spiritual death hath no connection with eternal
life, it must be a spiritual life, of which this hope (as you
have heard) is so great a principle, tliat shall end in life
eternal.
SERMON XXII.*
KOMANS VIII. 24.
We are saved hy hope.
I HAVE made some progress in the use, and some instruc-
tive inferences I have recommended to you; and more I
did intend to add, but I shall now wave them, intending to
make all the haste I can to go through what I most princi-
pally intended on this subject.
And, that w^iich remains is to direct to the serious and
most earnest (in that way which may be the most proba-
ble) endeavour of getting this noble principle implanted,
cultivated, and improved, amongst us towards this its
high and glorious end, our own salvation. And, because
(as hath been largely shewn you,) this great principle
(Hope) contributes thereunto, both by the influence that it
hath in order to the conversion of the unconverted, and by
the influence that it hath upon the perseverance of the con-
verted ; therefore, the tenour of my discourse herein must
be suitable hereunto, and must respect both these sorts of
persons ; but so as that I do hope each may find their owa
concern in each part of the following discourse, while yet
the several parts may more principally and directly respect
the one sort or the other. And,
Direction 1. The direction 1 shall give you, (and which
will certainly concern us all,) is, that we may all more se-
* Preached September 13, 1691.
304 SALVATION BY HOPE.
liously and earnestly mind the great business of our own
salvation, and more deeply concern ourselves about it. 1
am sure such hope can never signify any thing with them,
in order to salvation, who are not concerned about their
salvation, that mind no such matter. 1 am very little
willing to be much in repetition of any thing that hath
been said to you formerly ; but, if 1 would repeat any
thing, I can do nothing that is more fit to be reconsidered,
than what I told you upon the first inference : that, if
hope have such a tendency to our salvation ; despair must
have a like tendency to our destruction. If souls are to be
saved by hope, they are in greatest danger to be lost by des-
pair. 1 say, what 1 told you upon that head, to wit, that
there are two sorts of despair ; a silent, calm, stupid des-
pair, and a strong raging despair.
There are a great many that are in despair about their
salvation, who never think they are; and in whom it makes
no noise ; to wit, that are without any real vivid hope con-
cerning their salvation ; and the vacancy of hope, right
hope, in a subject to which it belongs is to be called by the
name of its contrary, despair. According to the known,
and most common agreed rules of reasoning, in such mat-
ters ; those souls that are dead towards God, and their
own eternal concernments, have no hope in God, and are
really sunk in despair, and are likely to be lost and perish
by it, if mercy do not seasonably mend their case.
And, in what I am now pressing you unto, hope, to get it
implanted, and improved to its proper purpose ; 1 would be
loath to be mistaken, as if, in pressing to hope, I pressed to
security. And indeed I would hardly think that any one
that hath the understanding of a man, that will use thought,
can be guilty of so gross a mistake ; for sure there is the
widest and broadest difference imaginable between secu-
rity and hope. The hope of salvation, of eternal life, and
eternal well-being! What? is there any thing in this like
security ? Such an hope is a positive thing, a real, and
great something ; security is but a vacuity of fear and care
about a man's own concernments ; and that is a mere no-
thing. What ? 1 beseech you, is there no difference between
something so great, a something and nothing? Such an
hope is a most lively, powerful, active principle, whereso-
ever it is; and mightily stirs in the soul, ami makes it
mightily bestir itself, in the pursuit of its end : security, as
it is nothing, so it doth nothing; it puts the soul upon
doing nothing, lets it still be dead, and unconverted: care
SEii. XXII.) Hope and fear co-existent. 305
for being saved who will for them, for their parts they do
not. There is no likeness between these two things, secu-
rity, and such an hope.
But now if I do not prevail with you, as to this first di-
rection, the throwing off security, and minding more seri-
ously, and in good earnest, the concerns of your souls ;
my labour is lost, and your souls are lost; and if 1 gain
not this first point among you, all that is said and designed
is to no purpose. But can any, upon sober consideration,
think that it is a likely matter that salvation is so common
as the neglect of it is ? Or, are men in a likely way to be
saved, that so generally disregard any such tiling, think of
no such matter from day to day, and from year to year ?
Is that imagination agreeable to scripture calls and warn-
ings ? Strive to enter in at the strait gate, that leads to life.
Work our your own salvation with fear and trembling.
What ? Are all such words from the mouth of God, and by
his inspired servants, only sown to the wind, thrown among
men into empty air ?
If we would consider things reasonably, and with sober
understandings, nothing would be more obvious to us than
to bethink ourselves, that contraries have all their place
in the same subject, not in divers: and thus in this case so
it must be, so it ought to be ; this being a matter of mo-
ral consideration, that wherever there ought to be hope,
there ought to be fear too ; the exigency of the case re-
quiring it. And while matters do yet hang dubiously, (as
they will do more or less, with all of us in this region of
mortality,) we shall never be past all danger, nor all ap-
pearances of it ; there will be no more perfection of assu-
rance, than perfection of holiness. Doth the scripture say in
vain to us, that we are to be saved by hope ? And doth the
same scripture, the same word of God, say to us. Work out
your own salvation with fear and trembling r Sure there is
no repugnancy between these things, but a necessary agree-
ment, a most necessary agreement.
And, as contraries do always exist only in the same sub-
ject, so in lower degrees they do always co-exist in it, exist
in it together : and therefore, where there is hope, there
ought to be fear, in reference and respect to the concern-
ments of our salvation ; for we are not to think, that the one
of these scriptures doth |exantlate the other, and make it
lose its force and signify nothing; this being a word given
to men in mortal flesh, this divine word that we have in
this book, we must know that it concerns men, and is to be
VOL. VIII. X
S06 SALVATION BY HOPE.
applied to them in accoraraodation to the state in which
they are; and in reference whereun to it is written. And,
therefore, the state of none is so desperate as theirs, who, in
reference to the affairs of their salvation, have neither hope
nor fear; as they that mind it not, have neither the one, nor
the other.
And, because of the weight and mighty importance of
this thing, I shall insist upon it ; and press this a little, be-
fore I go further, by some considerations. As,
1. That to be unconcerned about the affairs of our salva-
tion, is continually to stifle a most natural principle; we
have no principle, no notion, that is more natural to us,
than that we have something about us that cannot die,
that is made for eternity, and for another state after this.
I cannot now stand to prove to you the mortality of the
soul ; my subject doth not lead me to it : but it is that we
all profess to believe, and w^hich we pretend to believe of
ourselves, unless we could disprove it and plainly evince
the contrary ; and, I would fain know how any man would
go about to disprove that he is a creature made for another
state after this. How will he prove himself to be nothing
but a mortal creature ? How will he prove, that let him be
never so like a beast, he shall die like a beast too ? How
will he prove that ? And that the ultimate end, which man
was made for, is attainable in this earthly state ? How will
any man go about to prove this ? If he would prove him-
self a beast, the evidence of things will repugn, and fly in
his face. It is only not thinking that makes men adven-
turous in a matter of this import. Oh ! how dismal a thing
is it, when, instead of the hope of salvation, all that a man
hath to relieve himself is, the hope of annihilation, a hope
of his running into nothing ; that instead of blessedness, he
hath no other hope, but only of no being ?
But consider (I say) that by this, here is a continual
stifling of a most deeply natural principle; for there is no
man that would fain abolish the thoughts of that immortal
nature he hath about him ; but still they will recoil upon
him. This spirit that God put into man by his own inspi-
ration, carries with it a secret consciousness of its owm im-
mortalitj'^ ; and there can be no disbelief hereof, or opinion
of the contrary, that is not conjoined with a great fortnido
opposite, a certain misgiving and fear that it will at last
prove otherwise ; but, in the meantime to own such a prin-
ciple as that, (as among us it is generally owned,) and yet
to have the habitual temper of a man's soul be directly op-
5ER. XXII.) Soul Jieglect, degrading to our nature. 307
posite thereunto ; to wit, in an unconceinment what shall,
and may hecome of him, in an everlasting state ; this is the
most intolerable thing that we can suppose the human na-
ture liable to. A most unsufFerable absurdity, that I should
have such a fixed apprehension and sentiment about me
that I know not how to get rid of, and yet the habitual
frame of my mind, and the whole course of ray practice,
run directly contrary to it. And then,
2. As unconcernedness about our salvation doth oppose
this principle in the very nature of man, (than which none
is more deeply fundamental ;) so it doth reproach the dig-
nity of the human nature, as well as oppose the light of it.
It reproacheth the dignity and honour of the human nature.
-They are continually throwing contempt upon their own
nature, that live unconcernedly about their future state
and eternal salvation. If we would but consider this mat-
ter seriously, who is there that would not be ashamed to
have this written in his forehead, I do not care what becomes
of my soul to all eternity ? Who would not be ashamed to
carry that character visible to every man ? To proclaim
himself one that thinks he is of no greater or nobler allay
in the creation of God, than a brute creature ? Whence is
there a regret to avow and own such a principle, but only
that we think it to be ignominious? If there be not these
explicit thoughts, there is such a secret sense, that it would
be an ignominious thing, a reproachful thing.
But how unaccountable is this, that a man should not be
ashamed of the thing, and 3'et he is ashamed of the pro-
fession of it ? Men are not ashamed of the thing ; to wit,
to be careless of, and unconcerned about, their own souls,
and their eternal salvation ; they go from day to day with-
out any suitable regret within themselves for their own
carelessness and negligence, and yet they would be
ashamed to avow an unconcernedness to all the world.
There is no rational account to be given, why men should
be ashamed of the profession of such a thing, and yet not
be ashamed of the thing itself. To go every day from
morning to night, without any care, thought, or concern,
what shall become of my soul, as to eternal salvation here-
after; never to have the soul smite them about this thing,
from day to day, and from week to week ; and be ashamed,
to feel a loathness in their own minds, to avow infidelity,
and profess mere brutality, that I am nothing but a mere
brute animal; how unaccountable is this ?
Indeed, the great iniquity in this matter is tliis : that
X 2
308 SALVATION BY HOPE.
men do not more allow themselves to study and contem-
plate themselves ; that they do not labour to have more
reverential thoughts even of the very nature of man ; I
mean the primitive nature of man. There is nothing in-
deed more despicable and hateful than corrupt and vicious
nature. That precept of that noted heathen, that we reve-
rence ourselves and our own nature, it needs inculcation.
And, as to this very particular thing of hope towards God,
(with which unconcernedness about our salvation and fu-
ture felicity it is plain cannot consist,) there have been higher
and more raised thoughts about it, and about the nature of
man, in reference hereunto, with some from whom, one
would little expect it, than is usual among Christians them-
selves. I cannot but reflect again and again upon that of
Philo the Jew, who tells us, that hope towards God is that
which doth most properly belong to the nature of man : so,
that (as he speaks,)(theeMe/p?sf,)he that hath this hope easiest
and most familiar to him, is only to be counted a man ;
but the (dyselpist,) he that finds an aversion m him to such
actings of hope towards God, is scarcely to be counted a
man ; hardly to be looked upon as one that is partaker of a
rational nature; so high was the notion of human nature
laid with some such in those days. But now, where there is
nothing else but a daily stupid unconcernedness in men
about the affairs of their souls, and their everlasting state,
there is even among such (though they bear the name of
Christians) such a contempt of themselves and such an in-
dignity done to the nature of man, as many that have not
been Christians would have been ashamed of. And,
3. Such an unconcernedness about our salvation, it is a
continual disobedience to a most natural divine law. We
ought to account, that where no other law than that of our
own natures is, that yet such do live properly under the ob-
ligation of a law; for I beseech you consider, do you think
that God is not governor of the rest of the world, as well
as he is of Christendom ? And how doth he govern reason-
able creatures without a law ? " They that have not a
written law, are a law to themselves," Rom. ii. 14, 15. And
Heathens tell us of a nata and a scripta lex, and where
there is not a scripta there is a nata: a law that is born
with us, a law written in our hearts, are expressions com-
mon to Cicero, and to the Apostle Paul ; and therefore
light about this matter in some degree hath been common
to men. There is no more deeply natural law upon men,
-than that of self-preservation; and if the soul of man be
SER. xxii.) Soul neglect, provokiug to God. 309
the man, or the chief of man, the principal tiling in man,
do you think it doth not lie under the obligation of a
law to preserve itself, to endeavour to save itself, to keep
itself, as far as it can, from being lost and miserable to
eternity, since it is capable of eternity ? And, therefore
consider,
4. That God cannot but be highly provoked, when the
authority of this law, of which he hath impressed on the
very soul of man and wrought into his nature, is conti-
nually violated. Consider it, for he cannot but be highly
provoked with it; " The wrath of God is revealed from hea-
ven, against all ungodliness and unrighteousness of men,
who hold the truth in unrighteousness ;" where the apostle's
discourse is about natural truth, about those dictates of
truth that lie naturally and universally in the minds of
men; as the notions concerning God do, that he instanceth
in, in what immediately followeth ; and concerning right
and wrong, even unto men ; with which is contempered the
obligations that lie upon every man in reference to himself;
because the duty we owe to other men is measured by that
which we owe to ourselves, the whole law being compre-
hended in love. And that comprehensive principle being
thus given by our Lord himself, to wit, " We are to love
the Lord our God, with all our hearts, souls, minds, and
might; and to love our neighbours as ourselves:" which
therefore involves, firstly, and in the highest place, this
care for ourselves. And since in the common acknowledg-
ment of all, our souls are our most principal and chief selves,
a love to our souls, and care for them, must needs be one
of the great principles of natural truth; for the violation
whereof the wrath of God is revealed ; to wit, against the
ungodliness and unrighteousness of men, who hold this
truth in unrighteousness. To have such truths as these,
always lying in my mind and soul, and continually to run
counter to them, how provoking is it?
When I consider the law of nature as God's law, and
that by which he governs that part of the world which
hath no other law, and that the obligation thereof is perpe-
tual and eternaf, and can cease no where; to be guilty of
continual violations of this, is to tear the foundations of the
divine government. And therefore it is not strange that
wrath should be revealed from heaven against men, upon
such an account; that they hold such truths in unrighteous-
ness, and stifle and counteract it, through the whole of their
course, from day to day. And to bring this down to our
X 5
310 SALVATION BY HOPE.
own particular cases and concernments : to wit, if a man
arise in tiie morning, and all his care for the following day
is, what shall I eat, and what shall I drink, and what shall [
put on, and how shall I make a gainful bargain for this
world, to advance my estate, and the like? and no propor-
tionaide care or concernment is taken for his soul, or its
salvation, all the day. This (I say) is to live in a continual
violation of one of the most deeply fundamental laws of
his own nature, for which the wrath of God is provoked
and revealed against men, for such ungodliness. There
doth not need a gospel to bring such men under a doom,
but it doth bring them under a heavier doom, being super-
added. That gospel wherein life and immortality are
brought to light, to wit, into a closer and brighter light ;
that is, whereas the light of the Pagan Gentile world is but
a twilight, a dubious light, in comparison of that which we
have in the gospel, concerning the future eternal states of
men ; therefore this super-addition must heightens men's
doom. And then again,
5. This is to be considered too, That in such an uncon-
cernedness about our salvation, we do not only offend
against the authority of the divine law; but against the
goodness and kindness of it, which is an unspeakably higher
and more aggravated offence. Oh ! that this might but
enter into our souls to consider how much there is of good
will towards men in laying upon them the obligation of
such a law, which as it was first written in our own nature,
so it is over and over, and more expressly written again in
his word! " Strive to enter in at the strait gate." " Work
out your own salvation with fear and trembling." " Seek
first the kingdom of God and his righteousness." A law
in various forms and expressions so often repeated. Oh !
that it might be considered, how much there is of kindness
and benignity in it towards them, whom it doth so much
concern ! How much there is of good will and favourable
propensions expressed, when the primary design of the
divine law is to bring us to be happy creatures; that we
should have laws laid upon us to be happy. This is the
purport of the whole, as if the merciful lawgiver should
but speak this sense, (as indeed he hath spoken in his
word ; often and often, over and over, most fully,) Oh !
be kind to yourselves ! do not give up yourselves to perish.
You have intelligent, immortal spirits about you, that are
capable of the same felicity with angels, those glorious
<5reatures above. Do not abandon th^se spirits of yours unto
SER. XXII.) fVe are not our own. 311
remediless ruin, in a total neglect and unconccrnedness
about the salvation of your souls ! do not plunge and sink
them into an endless, and incurable misery !
We are taught to account, that the very patience that
God doth exercise towards men hath this kind design with
it, that they might be saved. See his expostulations with
sinners about this: " Despiseth thou the riches of his good-
ness, and forbearance, and long suffering ? not knowing
that the goodness of God leadeth thee to repentance : but
after thy hardness and impenitent heart, treasures! up
to thyself wrath, against the day of wrath, and revelation
of the righteous judgment of God, who will render to every
man according to his works ?" Rom. ii. 4, 5. The patience
of God is intimated to have generally that aptitude in itself
to induce men to consider and take up thoughts of return-
ing; and most expressly, when the gospel commenteth
upon it, and tells men of its design. Why was not thy care-
less soul, that heard the gospel the last Lord's day, cut off
before this Lord's day f Why ? the patience of God is
leading it to repentance: so we are directly instructed to
interpret. '' My brethren, (saith that other Apostle,) count
the long suffering of God salvation." 2 Peter iii. 15. Do
you put that construction and sense upon it? Make that
interpretation to yourselves. Why am I spared? I have
been careless of God and my own soul so long, year after
year, why am I spared ? The Apostle doth teach you to
reckon, and make an estimate, why it is, what you are to
count it is for ; " Count that the long suffering of the Lord
is salvation ;" 2 Peter iii. 15. to wit, that he is designing
your salvation in all this indulgence, and sparing mercy,
that he exerciseth towards you. And it is highly aggra-
vated guilt, when there is not only a continual resistance of
the authority, but an offending constantly against the kind-
ness of a divine constitution. And,
6. You ought to consider. You are nor your own. And
though every one is obliged to intend, with the greatest
earnestness, the salvation of his own soul, yet he is not to
do it principally and supremely as his own; for God's in-
terest is higher, and more principal in us, than ours can be
in ourselves. And therefore, whereas we have a trust in-
cumbent upon us from God, about ourselves, and the affairs
of our own souls, he hath required us (though he be our
supreme keeper) to keep ourselves, to keep our own hearts
with all diligence. Though our Lord Jesus Christ be our
supreme Saviour, our great Saviour by office, yet we are
X 4
312 SALVATION BY HOPE.
required to save ourselves. Though God in Clirist is our
supreme Ruler, yet we are told too, that *' he that hath
not rule over his own spirit, is as a city broken down, and
without walls." We have, by divine charge and command,
a care incumbent upon us about our own selves, about our
own souls ; but he is our owner, we are not our own
owners.
It is a most horrid thing, when men will not be brought
to know their owner. " The ox knoweth his owner." Isa. i.
3. And what? Will not man know his owner? Will not
these reasonable intelligent souls of ours know their owner,
to whom they belong, who he is that styles himself the God
of spirits, even of the spirits of all flesh ? So that our having
spirits in flesh, embodied spirits, is no diminution to his
interest in us, and detracts nothing of it. When these
spirits of ours are sunk into flesh, yet he is the God of the
spirits of all flesh : they are his, he is the God of them.
Then are we to consider besides, that inferior, secondary,
subordinate interest that we have in ourselves, and our own
souls ; we are (I say) to consider God's superior interest in
them, whose creatures we are. Then they who live in a
total neglect and unconcernedness about tlie salvation of
their souls, what answer will they be able to make to the
most high God, when he comes to demand of them ;
" What have you done with my creature that I put under
your care, in so great a measure? 1 trusted thee with the
keeping and care of a soul, an immortal soul, an intelligent
spiritual being, stamped with my own natural image. I
gave thee a soul capable of loving me, capable of being
finally happy in rne, capable of being, throughout an eter-
nity, employed in the adoration and love of the eternal
God. I gave thee such a soul, what hast thou done with
it? What! Hast thou made that soul all the time it dwelt
in that body, only a drudge to vanity, only to serve as a
slave to sensual and brutish inclination ?"
God was to have eternal honour from those souls of ours,
by our eternal love and adoration and praises of him, and
joining with the glorious assembly, the innumerable com-
pany of angels, and the spirits of just men made perfect in
these exercises. And when the wretched creature comes
to give an account to God, as he must do ; " Why hast
thou robbed me of the eternal honour, glory, and praise
that is due to me from this creature of mine? Why, instead
of taking that way, by which it might be associated with
the glorious inhabitants in heaven, hast thou taken that
sfc.R. XXII.) Soul neglecl, must he accounted for. 813
way by which it must come to herd itself with devils, and go
to be employed an eternity, in cursing and blaspheming its
Maker ? Why hast thou thus used a soul which I gave tliee
who am the Father of spirits? Was that soul of thine'
while it dwelt in a body of flesh, capable of nothing but
gratifying and pleasing brutish desires? capable of no
higher thoughts than what are suitable to the body, to eat
and drink, and be clotiied with ? Was it capable of no
thoughts of God? No thought of a future felicity? Why
hath that soul been so injuriously, so abusively treated? I
must have an account of my own creature, that should have
honoured me, by the eternal love and fruition of me."
Sure these considerations should awaken us a little to
that which I first recommended to you by way of direction,
that we may, through the grace of God, agree in a resolu-
tion, more to mind the concernments of our salvation, than
we hitherto have. It may be, a great many will think
themselves very innocent as to this matter, and not appre-
hend that there needs so much care about their souls, and
eternal concerns ; but is not that to make our own imagi-
nations superior to the determinations of God's express
word ? Doth that look as if he thought such a matter
could be overcome, when he bids us, (as you have heard,)
*' Strive (the word signifies, be in agonies) to enter in at
the strait gate." When any in that but now mentioned
scripture, have it made as the distinguishing character
between them that shall finally be saved, and them that
perish ; that the one sort do, by patient continuance in well
doing, " seek for glory, honour, and immortality," till they
actually have eternal life : and the other sort " do not obey
the truth, but obey unrighteousness," are contentious
against the truth; and therefore are to expect nothing but
** indignation, and wrath, tribulation, and anguish," for
ever.
And is it not a very strange thing, that about inferior
ends, men should think themselves concerned, and obliged
to use very great diligence; and every man is praised and
commended among his neighbours, as he bears the charac-
ter of a diligent man, an industrious man in his business?
But that in reference to our last end, the universal end, the
end of ends, that men should allow themselves in an uni-
versal carelessness and neglect, when every thing is greater
as it approacheth nearer to the last end. There is a subor-
dination of ends, but as any end comes nearer to the last, so
it is greater, and the last, greatest of all. Now that men
314 SALVATION BY HOPE.
should think it very reasonable to be very careful to get
estates, to preserve their lives, and live well in the world,
and yet think it reasonable to be negligent how they shall
live for ever ; wliat inconsistencies are these ! There wants
nothing but communing with ourselves, to make us appre-
hend, and understand this, and to make ourselves uneasy to
ourselves, till we find a redress. And this word would be
an everlasting witness against us, if we should not depart
now with a resolution (in dependance on the grace of God)
more to mind the concernments of our salvation than ever
we have done.
SERMON XXIIL*
ROMANS VIII. '24.
We are saved by hope.
1 SHALL now proceed in giving you further directions for
the getting this noble principle cultivated and improved.
And to that end, in the next place.
Direction 2. We should labour to extend our hope to its
highest and utmost object, its supreme and ultimate object.
According as we stretch it further, it works more, and it
becomes so much the more a lively and potent thing in us.
And do I need to tell what its supreme and ultimate object
is ? Our best good must be our highest hope, and you can
be in no doubt what that is. " And now (Lord) what wait
I for? my hope is in thee." Psalm xxxix. 7- " Why art
thou cast down, oh ! my soul, why art thou disquieted within
me? Hope thou in God." Psalm xlii. 5, 11. and xliii. 5.
He must be to us, in respect of our hope, (as in respect of
our choice, and love, and delight,) our only one. " Whom
have I in heaven but thee ? and there is none upon earth I
desire besides thee." Psalm Ixxiii. 9.5. This is plain and
out of question, God is to be our highest hope.
But concerning this, we are to note further. That it is
God, as he is, most perfectly to be enjoyed in the most
perfect state, that is to be the object of our hope: some
* Preached September 30, 1691.
5EII. xxiil.) The adoption vf Grace. 015
shadow of which truth was in the mind of that noted philo-
sopher, when he speaks of felicity, as that whicii is to be
enjoyed in the most perfect state of life. But it is that
which we are most deeply to consider, when we design God
for the great object of our hope. It must be as he is to be
enjoyed most perfectly, to wit, in the best and most perfect
state. It is plain that that state is here referred to in this
context, and in the text itself, if you will judge its reference
by the context. Look to the words that do immediately
precede; see whither their aspirings do aim and tend. " We
who have received the first fruits of the Spirit, groan within
ourselves, waiting for the adoption, to wit, the redemption
of our bodies ; for we are saved by hope." The hope of the
final felicity and blessedness of that state, when there should
be a perfect redemption of the body. It is an hope of fe-
licity, which will be in its perfection, after being raised
from the dead.
And this the Apostle, by another significant name, calls
the adoption ; to wit, the solemn manifestation of the sons
of God, as was the expression a little above, and as is in-
timated in another place. " Now we are the sons of God,
but it doth not yet appear what we shall be." 1 John iii.
1. Our sonship, and the glory and dignity of our
adopted state, is not yet displayed or discovered what it is ;
but it shall be; and the time is coming when it shall : so
that the like thing is intimated here, as did obtain among
the Romans, to wit, that adoptions were with them twofold.
There was a private adoption that was preparatory, and
leading to a following public one. Such an one doth
first in private pitch upon such a person as he adopts for
his own son, and afterwards there is a public notification
thereof inforo; here it was declared with public solemnity.
And it is in this latter sense, and in accommodation there-
unto, that this perfect state of the sons of God is called
the adoption.
And as we are to take heed lest any temporary or ter-
rene thing should be designed by us, as the main and ter-
minative object of our hope; so that that which is in its
kind, higher and better, and most noble and excellent, we
must take heed lest itself be made the final term of our
hope, in any state of imperfection, that things even of that
kind do yet lie under. " If in this life only we have hope
in Christ, we are miserable creatures," 1 Cor. xv. 19. Our
hope must shoot forward into another state, we must cast
31G SALVATION BY HOPE.
anchor into that which is within tlie vail. Heb. vi. I9.
Even this anchor of liope. And again.
Direction 3. We must labour to have our minds well
informed concerning that state which our hope is finally
to terminate upon ; not to content ourselves with a con-
fused general idea of some great felicity hereafter, in ano-
ther world, and after this life; but we must labour, as dis-
tinctly as we can, to apprehend what it is, and wherein it
consists and lies ; for our hope will be in its operations
proportionably lively and vigorous, as our apprehensions
concerning its objects are distinct and clear; our souls
cannot be attracted, and drawn, and enlivened, and raised,
by obscure and shadowy apprehensions only of that which
we make its final object. And we are not in greater dan-
ger of wronging ourselves in any thing more than here,
and about tliis matter.
The generality of men, the generality of them that live
under the gospel, and that call themselves Christians ; oh,
how little is understood among them of the truly Chris-
tian hope ! The apostle prayetli for his Christian Ephe-
sians, that they might know the hope of their calhng;-
that they might understand what they are to hope for,
■what they are called to, the prize of the high calling of
God in Christ Jesus, that that might be understood. Men
of carnal minds, they are apt accordingly to form the no-
tion of all things, and where there is yet a prevailing car-
nality, even under the gospel men do take their measures
of future felicity and misery, according to what notions
they have of perfect good and evil ; and their notions of
present good and evil they are taken only from the dic-
tates of sense. Good and evil are estimated by us accord-
ing to their accommodations or dis-accommodations to
flesh and sense ; that is taken for good which is grateful to
carnal sense ; and that for evil that is ungrateful to it. And
no higher are they wont to go ; but what would be good or
evil to an intelligent immortal mind and spirit, herein they
little concern themselves for the most part.
And hence are the notions too common even among
Christians of Mahometan Paradises hereafter, or of Pa-
ganish Elysiums ; indeed usually they go no further, when
they are forming their notions of what is meant by salva-
tion, than only to think of the privitive part, and by that
privitive part, they mean only being freed from that which
they think would be tormenting to the flesh ; and because
SER. XXIII.) The it ing of future punishment. 317
the scripture doth make use of such phrases and forms of
speech for our help, therefore are we wont to abuse them
to our hurt, and to the depraving and narrowing of our
minds and understandings touching these things; all the
salvation that the most concern themselves about is, to be
freed from fire and brimstone, that they think will torment
the flesh ; and the apprehension is dreadful, when they are
told of such a state of torment as eternal and everlasting;
but how much the more the mind and spirit of a man is a
greater, and nobler, and more excellent thing than a little
animated clay that he carries about with him, so much the
more must the good and evil of the future slate, which is
accommodate to the mind and spirit, be greater and higher
than any thing that flesh is capable of, in point either of
enjoyment or suft'ering.
And it ought to be considered, that, whereas the happi-
ness of an intelligent creature can only be in the fruition
of God; 1 say it ought deeply to be considered, what it
is to all eternity, to lose this enjoyment, and to be cut off
from him : and this is the greatest of your salvation, to be
saved from that misery which must of all things be most
tormenting to an intelligent mind and spirit ; to wit, I am
cut ott' everlastingly from the enjoyment of that highest
and best good whereof 1 was capable ; 1 was capable of it,
and have lost it.
Here is the sting and the fire of hell, its hottest fervour,
and by this it is, that the soul must be the everlasting tor-
mentor itself. This is it that gives the ground for those
(morsus) bitings, wounds, and gnawings of the worm that
never dies. Oh, that 1 should debase a mind, a spirit ; so no-
ble a thing, so excellent a thing; to a capacity only of con-
verse with earthly things, and thereby to lose for ever the
enjoyment of the blessed God, as having lost my capacity
for it, stifled it myself, and therewith lost my interest in
it: and so as that thereupon divine justice might do an
equal thing, and a becoming thing, and that God might do
like himself, as became himself; 1 should therefore hear
from him, " Depart from me, accursed, into everlasting fire,
prepared for the devil and his angels ;" Go, accursed crea-
ture, into the state which thou choosest.
A salvation from such misery as this, you must labour
distinctly to understand, to be the great object of your
hope. 1 hope through the grace of God I shall be saved
from this, from ever having things brought to this sad and
forlorn pass with inc. And so by salvation, though it
318 SALVATION BV HOPE.
sound privative, yet is chiefly meant that which is most
highly positive ; and lest we should mistake sometimes, we
find this positive added in express terms, " salvation by
Christ Jesus^ with eternal glory." 2 Tim. ii. 10.
This (I say) we must labour to understand distinctly, that
so our hope may operate strongly and vigorously, as it will
according to the apprehension that we have of the object of
it ; when this comes to be distinctly understood, (inasmuch
as the way of the Spirit's working upon the minds and souls
of men is suitable to their own intelligent and rational na-
ture ;) the life and vigour that Spirit doth exert, and put
forth in this way upon the souls of men, it is so much the
higher, and so much the more efficacious, by how much the
apprehensions are clearer about the things in which I hope,
or for which 1 hope.
When once this is understood, then will the soul say, (if
once it be reduced to a capacity of acting like itself; to
wit, like an intelligent thing,) What ? Shall I for a trifle
lose so great an hope ? Then the gospel looks big, and ap-
pears great in our view, and what ? Shall I lose all this ?
All this glory, all this felicity, and all that fulness of joy
that is to be eternal, for a trifle ? for the gratifying my own
lust, or pleasing my own fancy, or the fancy of a friend, as
he calls himself? But he is, indeed, my greatest enemy, as
I am in truth the greatest enemy to myself, while 1 am
apt to be imposed upon by such delusive appearances and
semblances of things, against my own good and interest.
Shall I for the pleasure of a debauch in company, as vain
as r can be, ruin so great an hope as this ? " He that hath
this hope in him purifies himself as God is pure." But
then also,
Direction 4. You must take this further direction, to
wit, when you have got the notion in any measure compe-
tently clear, concerning the state of salvation, the felicity
and glory of the future state, then labour most firmly and
stedfastly to believe it. You must have a right notion of
it first, else you believe you know not what. • But let me
have never so distinct a notion of the best and most de-
lectable state that can be thought of, it never affects me,
nor can rationally, unless I believe it to be a reality. The
most pleasing ideas cannot draw forth rational endeavours,
unless I be possessed with the apprehension, that it is a
real attainable good that I am to act for.
Therefore, to that purpose, consider, I pray you, what
the apostle gives us of the notion of that faith which is to
S1ER. XXIII.) The iiecemty of Faith. 319
be indeed immediately fundamental of our hope, Heb.xi. 1.
JSow faith is the substance of things hoped for, the evi-
dence of things not seen ; if one have never so clear a no-
tion of the most delectable state that it is possible for any
one to form and conceive in his own mind, and he doth not
look upon this as substantial, as an actual substance, it cannot
affect him, it cannot attract him, and draw forth the strength
and vigour of his soul in a pursuit after it : therefore, here the
work of faith comes in, and that is to substantiate, to be to us
the very substance of that which we are to hope for, and to be
the evidence of that which yet we do not see; and how
could faith do this ? Why truly even by that which is in-
trinsical and natural to it; reliance upon his testimony
whom we believe. Human faith is a reliance upon an hu-
man testimony ; divine faith is a reliance on a divine tes-
timony. I take the word of God about the truth of that I
have not seen with my own eyes ; and his word represent-
ing to me a lovely, pleasant, amiable object hereafter, per-
fectly to be enjoyed; believing the revelation to be true,
1 thereupon hope for the thing revealed.
As suppose an overture were made to any of you of mak-
ing a purchase of an estate in lands where you have not
been, or which you do not know ; it may be you may have
some friend or other that hath been there, and that can
give a true and distinct description, and tell you how all
things lie ; he tells you how very commodious and plea-
sant a seat there is, or may easily he had ; why according
as you believe, or disbelieve this man's report, this testi-
mony of his, so is your hope of doing well, and living hap-
pily in such a place, lively or not lively, vivid or faint
and languid ; according (1 say) as you believe him, or do
not believe him, you having not seen the thing with your
own eyes.
This is the case here, God hath told us how it is above,
in that state where we have not been, what is to be enjoy-
ed there, what our employments are to be, what our com-
pany, and what our state every way. Saith the considering
soul, It is true, I have not been in the third heavens, I do
not know the order of things there by any experience of
ray own; but I believe in him that hath told me this; I
know he can have no design to deceive me ; what can he
get by imposing on a worm ? When he hath made such a
discovery and sworn to it; As I live, so and so it is, and so
it shall be. By these two immutable things 1 apprehend it
to be impossible for God to lie : therefore here is strong
320 SALVATION BY HOPE.
consolation for them to fly to for refuge, who have this
hope set before them. Heb, vi. 18, 19, 20.
But how much another thing is that faith which thus re-
lies upon, and resolves itself into the authority of the di-
vine word, over-awing the soul into an entire acquiescence
in the truth of it, and so as to still and silence all abmur-
murations and mutterings to the contrary : I dare not think
otherwise but that thus it is. How much more (1 say) ano-
ther thing is this faith which so substantiates its object
in this way and method, from that which vulgarly goes
under the name of faith among us ? The common opinion
that men have, that there is a world to come, and so and
so men may enjoy, or suffer in that other world, that is a
mere traditional belief of these things, without ever con-
sidering the true and proper grounds why we admit any
such belief into our minds and hearts at all; but we believe,
because such and such have so told us. It is the common
belief, all the people of our countr}'^ were of this mind, all
our forefathers were of this mind ; but God, and the au-
thority of his revelation comes not into the case, never
falls into consideration at all.
And this faith as it is groundless, so it is fruitless ; for
the ground of faith, and the efficacy of it, measure one ano-
ther ; faith is always proportionably efficacious as it is
grounded well and strongly; that which depends upon no-
thing doth nothing, eflfects nothing, it is very plain, that
for this common faith which men have about a future
state, and which is nothing else but opinion, mere opinion,
and nothing more ; it effects nothing, operates nothing, it
leaves men's hearts the same; and accordingly the course
of their practice is the same too, as if they were of quite a
contrary belief. What a strange faith is that which, instead
of power and efficacy, for the forming of the heart and go-
verning the life, is just the same thing with infidelity, not
distinguishable from infidelity ; but in point of efficacy,
faith and infidelity are the same ? This man's heart is as
terrene as it would have been if he had been of no such be-
lief, or of a quite contrary belief : and his practice as loose
and irregular, having as little tendency in it towards the
attainment of such a blessed state as he pretends to be-
lieve.
Pagans have seemed to have higher thought of faith
than we have. Cicero tells us that among them (the Ro-
mans) there were shrines and temples dedicated to faith,
and hope, as being certain tokens that God did dwell in
SER. xxiii.) Desire earnestly Saltation. 321
those minds where these are : so he speaks of them ; where-
upon they dedicated temples to them. Wlien in those minds
faith and hope did dwell_, they looked upon these as certain
evidences that (Jod did dwell in those minds. But 1 be-
seech you, what argument is there to be taken from the
faith and hope of these great futurities tbat are commonly
pretended to among us, that God dwells in these minds ?
What evidence is there of an in-dwelling Deity, who raised
these men, so sublime, so full of heaven, so full of holy
aspirings ? What is there like this, as the fruit of that faith
and hope which are talked of, and pretended to amongst
us ? And then.
Direction 5. Take this direction, see that when you un-
derstand and do believe what the word of God informs us
of, concerning the state of salvation, that is to be the final
object of our hope, see (I say) that you do. seriously desire
it; that it is that which the inclination of our minds car-
ries us to, so as earnestly to long for and covet it. Oh,
that 1 were there ! Oh, that I were possessed of the felici-
ties and glories of that state ! Otherwise, if you talk of hope
of such a state, for which you do not find you have any real
lively desires in your souls; you impose an impossible task
upon yourselves and a contradiction. It is a perfect con-
tradiction to hope for that whicb we do not desire, or to
which the temper of our mind agrees not. If there be not
an agreeableness in the frame of the heart and spirit unto
such a state understood and believed, it can be no object ot
our hope. I may desire many things that I do not hope
for, but I cannot hope for any thing that I do not desire ;
for hope always involves desire, though desire doth not al-
ways involve hope in it. There may be despairing desires,
but hope hath for its object a future good, the same that
desire hath; only hope doth superadd something to its ob-
ject; (though that alters not the case as to this ;) to wit, an
apprehended difficulty, an arduousness as to the thing ho-
ped for, otherwise desire and hope would be all one.
And about this it concerns us to deal very seriously and
closely with ourselves, when we speak of hope as that
mighty principle, which is to have influence towards salva-
tion, by the influence whereof we are to be saved, (and are
lost if that influence fail, and continue not ;) we are to con-
sider what we are to aim at, when we are to aim at the
getting our souls possessed with such an hope; we must get
them made suitable to the state hoped for ; that we may
be capable of desiring it; that our souls may fall in with
VOL. VIII. T
322 SALVATION BY HOPE.
it ; that whereas that state commence that the appearance
of our Lord Jesus Christ, we may be of those that love his
appearing upon that account. And whereas it is the hope
of a future fehcity, by the power whereof grace teacheth
men effectually to " deny ungodliness and worldly lusts,
and to live soberly, and righteously, and godly in this pre-
sent world ;" that hope may be looked on by us as a bles-
sed hope, *' looking for the blessed hope, and glorious ap-
pearing of the great God, and our Saviour Jesus Christ,"
the very thought whereof (for tliere hope is taken objec-
tively) is reviving to our souls, makes our hearts spring and
leap in us. If you do not desire the thing hoped for, it
can never be a blessed hope to you ; you cannot look upon it
as such : one thought of that hope, that hope but thought of,
doth even bless my soul, doth make it live, diffuselh a vital
influence through it.
That which is inconsistent with this is a terrene frame
that continually carries us downward, a minding earthly
things, that upon the account whereof the apostle speaks
with tears concerning many of those Philippian Christians,
to whom he writes. '^ 1 have told you of them,(saith he,) and
I now tell you weeping, they are enemies to the cross of
Christ ;" that is, to the very design of his dying, vphich was
to establish an eternal kingdom, a kingdom that is not of
this world; they are enemies to his very cross; why, what
doth characterize them as such ? Their minding earthly
things. The design of his dying runs into eternity, into
heaven; our conversation is in heaven, as the next words
speak ; but these men are all for this earth, nothing else
is pleasing and grateful to them. If you give them hopes
of great honour, and dignities, and riches, in this world,
you take them by the heart ; but tell them of the felicity of
another w^orld, you do but speak to them the words of a
dream, they are mere shadows you present to their imagi-
nations, things which they affect not, in which they feel no
substance; there is nothing grateful to them in these
things.
Always carry this about with you, that it is a most per-
fect mockery to talk of hope of that which you desire not.
" I desire (saith the apostle) to be dissolved and to be with
Christ :" this is their strain who are under the power of the
truly Christian hope : not as if such actual desires were the
constant character of a regenerate soul, because there may
be some accidental interveniencies that may damp that act
of desire, may interrupt and hinder it ; to wit, they may be in
siin. XXIII.) Separate 7iot the means and end. 323
doubt about the state of their case God-wards, Therefore,
they cannot be positive in desiring to be unclothed and
dissolved; but if the competition be between the felicity
of the future state, and the felicity of the present state ; and
their no desire doth proceed from the greater love that
they have to this world, than they have to God, and to
heaven, and the purity, and sinlessness, and blessedness of
the future state ; this is a mortal character ; and concern-
ing such we can pronounce nothing but that ''they are
enemies to the cross of Christ," the design of his dying, as
if he died for men only, to procure for them an earthly fe-
licity ; as if his dying were only to terminate upon an
earthly happy state, than which a greater hostility to the
cross of Christ, and against the design of his dying, cannot
be. And again.
Direction 6. Take this further direction; to wit, when
you have that object before you, in its clear and distinct
state, which is to be the final object of your hope, never
hope for that abstractly, and separately by itself, so as to
disjoin in j^our hope the end, from the necessary means to
that end, salvation, the state of the saved ; here is the final
object of hope; but then we are told by the apostle, of
things that do *' accompany salvation." Heb. vi.9- Never
hope for salvation abstractly, and apart from the things
that do accompany it, and because that is to be considered
as the final object of your hope, the things that are inter-
mediate to it, are to be hoped for too ; for there can be no
connection besides, between the end and the means ; but
that connection lies in the aptitude such means have to
this end, and the certainty of the consecution of this end,
upon the use of such means. You are told of several things
in scripture that have certain connection with salvation,
so that without them it cannot be; with them it cannot
but be. As to give you only the scripture terms of the
several things, that it doth connect with salvation as inse-
parable from it, without explaining the things to you : as
repentance, it connects with it ; *' Except ye repent, 3'e shall
all likewise perish ;" Luke xviii. 5. ye shall not be saved.
" Repent, that your sins may be blotted out." Acts iii. 19.
by it you shall be saved. — Faith; God so loved the world,
that " he gave his only begotten Son, that whosoever be-
lieveth in him, should not perish, but have everlasting life."
John iii. 18. " He that believeth not is condemned already,
and the wrath of God abideth on him." John iii. 3, 5. —
Regeneration, without it there is no entering into the
Y 2
324 SALVATION BY HOPE.
kingdom of God, there is no seeing of it ; but if men be
regenerate, they are the children of God ; and if they are
children, then heirs, " heirs of God, and joint heirs with
Jesus Christ, that, suffering with him, tliey may be glo-
rified together." Rom. viii. 17. — Obedience; Christ will be
author of salvation to them that obey him, Heb. v. 9.
" And will come in flaming fire to take vengeance on them
that know him not, nor obey his gospel." 2 Thess. i. 8.
These are the plainest connections that can be in the world,
nothing can be more plain; so sanctification which falls in
with many of the forementioned things : " We give thanks
to God for you, that he hath chosea you unto salvation
through sanctification of the Spirit, and belief of the truth."
2 Thess. ii. 13. " Without holiness no man shall see the
Lord." Heb. xii. 14.
This is tlie direction then, that at present, I Avould leave
with you ; never be so vain as to hope for the end apart
from these things, God having made a necessary connec-
tion between it and them, as means thereunto, with which
it shall certainly be attained, and without which, it cannot.
There are means indeed, that are foreign and external, (as di-
vines are wont do distinguish them from these,) which have
no certain connection with the end, as these have ; but for
those which have so certain a connection with it, it is to
murder your own hope, to hope for the end without re-
garding the means ; to hope 1 shall be saved, whether I
repent or no, believe or no, turn to God or no, be regene-
rate or no, be sanctified or no, whether I obey, or disobey.
This is to hope without, and to hope against it; and it is
the greatest foolery in the world, for a man to hope against
God's word, for that which depends wholly on his plea-
sure, whose v/ord it is. Who can save me if he do not ?
Who can bring me heaven if he do not ? So that to hope
in this case, not only without his word, but against it; no
greater madness than this is conceivable, or can be, among
men.
siiR. XXIV.) Studtf what is necessary to Salvation, 325
SERMON XXIV.*
ROMANS, Vlll. 24.
We are saved hy Hope.
Direction 7. I shall now go on with some further di-
rections, and in the next place, take this.
That such need to make it much their business te under-
stand aright the nature of those things which are so ab-
solutely necessary to being saved ; to wit, not only to
know that such and such things, so and so called, are requi-
site; or to understand the names of such as are requisite
unto salvation, without distinct understanding of the things
themselves, signified by those names. There is nobody
that understands any thing of the Christian religion, but hath
been informed, and will readily assent, that repentance is
necessary to salvation; that faith is necessary to salvation ;
that a man if he be not regenerate cannot be saved ; that if
he be not converted he is not in the state of salvation ; that
if he do not mortify sin he must die, he must perish, and
cannot be saved ; that if he do not lead a life of holiness,
he can never see God, must be excluded his presence for
ever. Every one that lives under the gospel and under-
stands the first elements and principles of it, readily assents
to all these things ; but in the mean time if one do inquire
what they do understand by the things signified by such
names, here they are at a loss, and to seek, and give such
confused and uncertain accounts, or have so indistinct
apprehensions of them, that they are never the nearer being
saved for having heard of those names ; but I beseech you,
w^hat can it signify, if, when God saith, they that do not hc\
lieve, his wrath abideth on them ; and he hath " so loved
the world, that he hath given his only begotten Son, that
they that believe in him should not perish, but have ever-
lasting life ;" you do agree to the faith of this that God
hath said in his word, you say so too ; but in the mean time
you intend one thing by believing, when God, it is manifest,
meaneth another. You put the name of faith, the name of
repentance, the name of conversion, and the name of rege-
* Preached October 11, 1(501.
y 3
^26 SALVATION BY HOPE.
neration, upon quite another thing ; What ! will the names
of these things save any body ? Will any be the nearer sal-
vation for something miscalled faith, that is not so r Some-
thing miscalled repentance, something-miscalled regenera-
tion, that are not so r
if you would rationally hope for salvation, so as that hope
should really signify any thing for that end, you must un-
derstand the real influences and import of such things as
these, that God hath put as necessary to salvation, and in
immediate connection with it. That is, you must under-
stand faith in Christ to be that which brings your souls
into a vital, living union with him, so as that thereby you
have him, and have life; such a receptive act as adjoins
you to him, so as that he thereupon becomes an immedi-
ate spring of life toyour souls. If you do not understand by re-
pentance, that mighty turn and change of the whole soul, by
which, when it was a stranger to God before and alienated
from him, it is now entirely turned to him, andtherefore it
is called repentance towards God ; the whole bent of the soul
being turned about towards God, as its best good, and as
its sovereign Lord, to whom it was a stranger and rebel
before : you do not apprehend aright. It is a vain thing
for us to go about to delude ourselves with names; the
great thing will be, what will be taken for faith and repent-
ance, and the rest of the mentioned things, in the judg-
ment day ; and we may know now, if we will make it our
business to know, and compare scripture with scripture, one
thing with another. Those that will yield the necessity of
regeneration, understand nothing (it may be) by being re-
generate but being baptized ; when the scripture else-
where tell us in other words, it signifies our implantation
into Christ, we are born again, as we are inserted into
him, and being in him, become new creatures : old things
being done away, and all things being made new ; such
things as these, tliat you find in certain immediate connec-
tion with salvation; you must understand what they are,
if you will ever think of entertaining hope of salvation,
for such a purpose as that it shall contribute to your being
saved. And,
Direction 8. Take this further direction, if you will ever
hope to purpose in reference to the business of salvation,
begin your hope with despair : despair, that you may hope,
that is, that you may hope to any advantage. There is
none in whom this hope comes to live, (as it is a living
hope, that we are speaking of, and that the Spirit of God
SER. XXIV.) Despair before Hope. 327
intends,) but there must be a death past upon that «oul, be-
fore such living hope doth obtain, or hath place in it ; such
must die, that they may live ; must be slain, that they may
revive. All false hope must die, they must see themselves
dead, lost, and perishing, before any such hope can have
place in them ; but here 1 must be a little more particular,
and tell such of some things, whereof it is most necessary
that they do despair. As, first, they must despair of ever
being saved without those things, which you have already
heard are necessary to salvation. And then, secondly,
they must despair of ever being saved, for such things
as are to be wrought in them, or done by them. And,
thirdly, they must despair of ever attaining those things
by their own power.
]. They must despair of ever being saved, without those
things which have been already mentioned to you, that
must be wrought in us, and that, thereupon, must have an
exercise from us in order to our being saved ; to wit, such
as are, repentance to God, and faith in our Lord Jesus
Christ, and the like; despair of ever being saved without
these, and what goes accompanied therewith, (about prio-
rity I have no mind to trouble you v/ith any discussion,) the
full entire work of conversion, which, consider it seminally,
is the same with regeneration : consider it progressively, it
is the same with continued sanctification, proceeding here-
upon ; a dying to sin, and living to righteousness. The
same design for which Christ died, and bare our sins in
his " body on the tree ;" 1 Peter ii. 24, that we might
" die to sin, and live to righteousness," being healed by W\s
stripes. Isaiah liii. 5. Now, without these things, we must
despair of being saved, if ever we would hope for salvation
upon good terms.
This I know is that way which an heart yet habitually car-
nal cannot but deeply and inwardly regret; but that is not
to give us laws. The carnal heart was not consulted in
framing and contriving the model of the gospel. God did
never ask such the question, what will please you, that I
may contrive the form and model of life and death, accord-
ing to your inclination ? Such may be apt to say, when they
are urged, You must break oft' from every evil way ; you must
hate every thing of sin, how much soever you formerly
loved it; you must deliver yourselves absolutely to the go-
rerning power of Jesus Christ as your Redeemer and Lord,
both at once ; when persons (I say) come to be closely thus
y4
328 ' 'SALVATION BY HOPF,.
urged, they will be apt to tell you, We have flesh and blood
about us ; what would you have us do ? Why, I would put
such upon considering seriously, Pra}', for whom was the
gospel composed ? To what sort of creatures was it sent ?
Was H ever designed or intended to be sent up into liea-
ven, to be preached to angels and glorious spirits above?
Was it ever intended to be sent down into hell, to be
preached to devils, and damned spirits there ? No ; it was
meant for none but those that have flesh and blood about
them; for none but them whose dwelling is in flesh. And
would any excuse himself from repenting towards God,
which is turning to him with the whole heart and soul ?
From believing in Christ by such a faith, as by which a vi-
tal union shall be contracted between the soul and him ;
with this that he hath flesh and blood about him r That is
by the same excuse too, to excuse yourselves from being
saved : 1 am not to be saved, because I have flesh and
blood about me. For it is a vain imagination to think that
God is at this time to alter his gospel, and make new terms
of life and death for sinners ; when as this gospel, as it was
only made for such as dwell in flesh, or have flesh and blood
about them. It is true, that hath inferred a necessity, that
that in which you dwell should not rule you. if we live
after the flesh we shall die; but if through the Spirit we
do mortify the deeds of the body, we shall live. How
plainly doth the word of God speak his mind to us, if we
will attend to it? That, therefore, is one of the things that
you must despair of, if you will hope to purpose ; despair
of ever being saved without such things to be wrought and
done in you, as God hath put in immediate and certain
connection with salvation. And,
2. Despair too of ever being saved for those things that
are to be acted by us, or wrought in us : though they are
works of the Holy Ghost, yet the Holy Ghost was not intend-
ed to merit for us ; the Holy Ghost was not to be our High
Priest, we must not think to invest the Holy Ghost with
the offices of Christ, and to confound their offices, and the
works of their offices. Therefore, let repentance be sup-
posed never so sincere; and faith, conversion, and regenera-
tion, never so true in their own kind ; we must despair of
being saved for these things, though we must also despair
of ever being saved without them. ^' We through the Spirit,
do wait for ihe hope of righteousness by faith." Gal. v, 5.
The Spirit doth frame souls to an absolute reliance upon
SER. xxiv.) Despair of your ozvn Strength. 329
that righteousness that is by faith, that and no other, and
so accordingly to wait for the hope of that righteousness.
And,
3. Despair of ever attaining to any of these things that
are so necessary by your own power ; despair of ever being
able to turn yourselves, or to beget faith in yourselves, or
to regenerate yourselves, or to mortify sin yourselves,
which you are told must be by the Spirit. The scripture
will not misguide us if we will attend to it ; how plainly
hath it told us, that our Lord Jesus Christ " is exalted to
be a Prince and a Saviour, to give repentance and remission
of sins f" Acts v. 31. And that it is God that gives men
repentance, that they may recover themselves out of the
snare of the devil, " who are led captive by him at his will."
2 Tim ii. 26. And faith we are told is the gift of God,
and it is reckoned among " the fruits of the Spirit." Gal.
V. 22. And regeneration we are told is bj' the Spirit, If a
man be not born again (or born from above) by the Spirit,
" he cannot enter into the kingdom of God." John iii. 3, 6.
" And if we by the Spirit mortify the deeds of the body, wc
shall live." Kom. viii. 13. And we are likewise told, that
" God hath chosen us to salvation, through sanctification
of the Spirit, and belief of the truth." 2 Thess. ii. 17.
Therefore are we to despair of our reaching of those things, .
that are so necessary to our salvation, by any power of our
own. And so to despair is the way to hope ; that will not
lead to absolute despair, but it only leads to this respective
necessary despair, which doth itself lead to hope. It doth
not make the case hopeless, that such a thing is out of my
power, when it is not to be expected, except in that
godlike way that is honourable to him, and becomes the
enthroned majesty of heaven, that he should be owned and
applied unto as the author and donor of every good and
perfect gift, and perfect giving. And we shall miserably
cheat ourselves, if ever we think or hope to be saved by a
repentance, or faith, or conversion, that are self-sprung
things, self-created things. That repentance which is only
the product of our own power, or that faith, or that con-
version, will lure us, will lead us to perish ; but you have
heard often, again, and again, that the thing is not the less
matter of hope, because it is not in our own power, when as
the divine power that is to effect such things is upon such
sure and firm grounds to be expected and looked for, that
it should exert itself for such and such purposes; but to
that purpose more will come in our way bye and bye ; these
330 SALVATION UY HOPE.
are things that it is fit and needful that you should despair
of that you may hope. And,
Direction 9- Take this further direction hereupon. That
you are to put forth all your power to the very utmost, in
order to the attaining those things that do accompany sal-
vation, and that are in so necessary and certain connection
with it. Your life lies upon it : — without these things you
must perish. There is no remedy, but you must perish.
What remains then r but that you do, to the uttermost, put
forth all the power you have, in order to your serious re-
pentance, in order to your believing with the faith of God's
elect, and with a faith of the operation of God; and that
you may have new hearts and right spirits created and
renev/ed in you.
Objection. But it may be said. Doth not this contradict
the former head? Are we to use all our power, even to the
uttermost, in order to the obtaining true repentance, and
true faith, and that we may be truly regenerate and turned
unto God, when yet we are told, we must utterly despair
of ever attaining these things by our own power?
Answer. Pray labour to understand matters that are in
themselves plain. What is easier to understand, than the
distinction between use and trust? Doth it follow, that
because you are to distrust your own power, that therefore
you are not to use it? May not a man lawfully use his money,
and use his estate, because he is forbid to trust in uncertain
riches? And because some do sinfully trust in chariots and
horses, is it therefore unlawful to use a chariot or an horse?
Consider that the natural faculties and powers that God
hath given you, you are to be accountable for the use of
to him. And what? Are you not then to use them? Your
understandings, your considering power, your thinking
power, are these exempt, from under the divine go-
vernment, because you are not to trust them, as what were
sufficient to do all your business ? If you would but consi-
der things with the understandings of men, you might easily
know, that it is most indispensably incumbent upon us to
do our uttermost, to strive as for our lives, to exert all our
powers, while in the mean time, we acknowledge all our
power is an insufliicient thing. And therefore we are to
cry and supplicate, to crave and implore heaven, for the
addition of an higher and greater power than ours. This
is just, this is rational, and suitable to the order of things
between God and his intelligent creatures. And then
again,
sER. XXIV.) Let Hope be constant and abiding. 831
Direction 10. Let this further direction be considered, to
wit, Constantly hope, that, by the divine power, you shall
be enabled to reach and attain to those things that are, and
he hath made necessary, for your salvation. And this hath
two branches,
1. Constantly hope you shall attain them, otherwise, if
you do not hope that hope, all is lost, and you are presently
at a stand, and cannot move one step further towards being
saved, or towards salvation as your end. All is lost, if that
hope fail, that you shall attain those things that are neces-
sary, by divine appointment and constitution, for salvation.
For pray consider, if a man take a journey, (supposing of
an hundred miles,) if he did not hope he should go through
that journey, he would never begin it. It is the hope he
shall go through, that doth excite and engage to begin,
otherwise he would sit still at home; but then, if he doth
hope that he shall go through this journey of an hundred
miles, and reach such a place at length, he must hope, in
order hereunto, that he shall go through the first mile. He
cannot hope that he shall go the whole hundred miles, if he
do not hope he shall go the first. So if you do hope you shall
be saved, you must hope that you shall do things, be enabled
to do things, that are necessary to being saved. He that
doth not hope to reach a place, but a mile off, that is his
certain and direct way to a place an hundred miles off, and
there is no other way, will never make one step at ail to-
wards that place. And this is your case, when God hath
made it so absolutely necessary in order to your being
saved, that you repent, that you turn to him, and come
into union with his Son, and deliver yourselves up to him,
take him to be yours, and give yourselves to be his : if you
hope not, you shall reach these things, your hope of
being saved will be a mad hope ; as his must be a mad hope
that he shall reach his hundred miles, when he doth not
hope to reach the first mile, when there is no other way to
such a place an hundred miles off, but by that a mile off.
And therefore this hope must be fixed and kept alive,
though 1 cannot say I have been brought to repentance
yet, and to faith in the Son of God, yet I hope I shall.
You must hope first for such a thing. And then,
2. Hope that it shall be brought about by a divine power,
for otherwise, (as you have heard) you are not to hope for
it. And positively, you must hope for it this way, and no
other way. '' According as his divine power hath given us
all things pertaining to life and godliness; and given to us
332 SALVATION BY HOPE.
exceeding great and precious promises, that by them we
might be partakers of the divine nature/' 2 Peter i. 3, 4.
^yhlch carries all this in it. Here must be your hope:
Such things have not been wrought and done in me yet,
but through the grace of God, I hope that they shall.
And,
Direction 11. Take heed that defeatments and delays do
not subvert and overthrow in you this hope. Of this there
is the greatest imaginable danger ; and these two expres-
sions, (defeatments and delays,) I purposely intend to refer
to two sorts of persons, who may have their different con-
cerns in this direction, to wit, especially a younger and an
elder sort.
1. A younger sort, such as may be in a very great strug-
gle between strong youthful lusts, and strong convictions,
which may in some measure have taken hold of their souls.
This is sometimes the case, discourses that I have had with
divers, and bills that I have received from more, do assure
me that this is a case that requires a great place and room
in our consideration and discourse. There are those who
now and then, (who in that age wherein lust and concupi-
scence have greater advantages to be predominant,) arc
taken hold of by the word, and it strikes conscience, and
gets some advantages upon them. They are in a great loss
in their own spirits. Vicious inclinations are strong; con-
viction upon their spirits hath some strength too. It
may be, some such have found, that whereas here is a strug-
gle, a strong earnest struggle, the conquest is easier over
conscience than over inclination: it is an easier matter to
overcome there; they easier baffle their light than they
can their lusts. And when they have considered, under
the power of conviction, that there was some neces-
sity upon them to change their course, it may be, they have
come to some resolution upon that consideration, that they
would become other men; that they would lead another
sort of life. It may be, the next temptation, or the next
insinuation of a lewd, idle companion, hath proved too
hard and too strong for them; they could not withstand ;
and the bonds of iniquities have held them faster than the
bonds of their vows, and covenants, and solemn engage-
ments, that they have taken upon their souls. They have
broken loose from these bonds, and are held so much the
faster by those former bonds : and hereupon, having once
found themselves at liberty, they sell themselves to slavery,
sell themselves to do evil; and the Spirit of God that was
SER. XXIV.) Guard agaimt defeats. 333
at work iu them, is receded and gone : they began in the
Spirit, they have ended in the flesh. There are now no
more gales, not one breath of that Spirit upon their spirits
any more. An hopeful gale they had, that brought them
near to a safe harbour ; but they are, all on a sudden, hurried
back again to a raging sea, that casts up nothing but mire
and dirt. What a fearful case is this ^ If they reflect upon
themselves, they will be ready to say, What is to be done
in this case? And truly if any one should say so to me, I
should return the question. What will you do in this case ?
or what do you think is to be done in this case ? Do you
think there is no hope in the case.'' Will you say that? or
if there is to be any hope, what shall that hope be of? or
what are ye to hope for ? Such a thing I would consider
and debate with any such an one. Are you to have, any liope
at all ? Are you to abandon all hope ? Truly that is not
like a reasonable creature to say so, that you are to abandon
all hope, while you are yet on this side hell, and infernal flames
have not yet seized you ; you are not to put yourself into
the state of a devil, whilst as yet, God hath not put you
into that state. But if you are to hope at all, what are
you to hope for? Are you to hope that God will save you
upon other terms than he hath declared in his gospel ? Are
you to hope that he will make a new gospel, to comply
with your humour and lustful inclination ? Are you to hope
for that? That certainly were the maddest hope that ever
was taken up by any one. All hope you are to have is,
that if you have any apprehension of your case, the grieved
Spirit may return, the aff'ronted, resisted Spirit, if you cry
for its return; if you supplicate as for life, that Spirit that
carries all the treasures of divine light, and life, and grace
in it, may yet return. There have been instances of its
having done so.
How famous is the story that we meet with in Church
History, concerning that vicious young man, that was at
first reduced by the ministry of the Apostle John, and
brought to a great degree of seriousness I The Apostle,
having occasion to absent himself from the place where he
was, leaves him under the care of such an one, charging
him with his soul ; " Look (saith he) well to the soul of this
young man." After the Apostle was gone, the young man
breaks out into his former excesses again, and herds himself
with a company of thieves and cut-tiiroats. The Apostle
being returned, and inquiring after him, saying. What is
become of that young man ? The answer that was made
334 SALVATION BY HOPE.
him was. He is dead, dead in sin, dead in wickedness again :
much like the usage that was in Pythagoras's school, where
if any had been in that school of virtue, and made some
proficiency there for any considerable time, and relapsed
into vice, they were solemnly cast out, and a coffin was
brought into the place to hold a funeral for them as dead ;
so it is said of this young man, he was dead. But the
Apostle makes inquiry after him, and finds him out, brings
him to his feet, takes hold of him, down he falls, and by
the power of prayer and holy counsel, he was effectually
reduced, and brought back again.
So it may yet be with some such horrid decliners and
backsliders from the ways of God. If they apprehend
whither they are going, whither their way leads them, and
cry for the returning of the Holy Ghost as for life, as ap-
prehending themselves lost if lie return not, there is yet
hope in this case. And it is by no means in the world, to
bethought of, that such are to abandon all hope ; for that
is to make devils of themselves above ground, and to create
to themselves a present hell on this side hell. You are
within the reach of the gospel while you are on this side of
the infernal regions; and it is a gospel of grace, crying to
you. Return, — return. These are they to whom I had re-
ference in that word defeats ; do not let your hope
be destroyed, by the defeats you have met with. But
then,
'2. There is another sort that I had a more distinct refer-
ence to in my thoughts, in using the word delays, in this
direction. Take heed lest defeatments and delays destroy
your hope. Now that of delays, I meant in reference to
such as have sat long under the gospel, even to a grown
age, and never have found any good effect by it; it hath
wrought no change, made no impression. There may be
many such, that were never vicious persons at all, never
grossly vicious ; but then they have lived in a place where
some exercises of religion were a fashionable thing. They
have had religion enough to carry them to a sermon on the
Lord's day in some Christian assembly, and perhaps to
engage in somewhat of family duties; perhaps so, but they
have sat with mere formality the greatest part of a life
time, under the gospel, and never felt any real good by it,
never expected any, never designed any; but come to a
church, or a meeting-house, and spend an hour or two with
the rest, in solemn attendances upon the worship of God,
and never look after it more, (it may be,) till the week come
SER. XXIV.) Guard against delays. 385
about again. All their, business is driving designs for this
earth ; " They mind earthly things," as the Apostle's cha-
racter is of them, of whom also he saith, " their end is de-
struction." Phil. iii. 18, 19- What it was to have their
souls turned to God, to come to a solemn closure with
Christ as their Redeemer and Lord, or to exercise them-
selves unto inward heart-godliness in any kind, they know
not what belongs to it. It may be, they are just and up-
right in their dealings with those with whom they have to
do; and they reckon that their justice towards men must
expiate all their injustice towards God, their neglett of
him, their slighting him, their casting him out of their
thoughts, out of their fear and out of their desires.
This seems to be a very sad case, that a man should have
lived all his days under the gospel, and it hath never made
any impression on him as yet: the Spirit of God hath not
as yet sensibly breathed, so as, at least, to beget any per-
manent and abiding effect ; here hath been a long deferring,
a long delaying of taking hold of these souls to purpose;
and it may be, now their long delay may make such persons
think. No, there is no change to be hoped for, nothing to
be expected, none to be looked for; I have sat so long, so
many years, ten, twenty, or thirty, (it may be,) forty years,
under the gospel, under such a ministry, and never hath
there been any such effect wrought upon me, and I do
not think there ever will.
Oh .' take heed, lest the having any such work upon you
deferred so long, do destroy hope that ever such work shall
be done; for then again, all is lost if you be hopeless; if
there be not a vital hope and expectation, from time to
time, in such and such a word, that some good may be done
in my soul, that I may hear somewhat that I may feel, that
the word may yet drop that may have life in it, that may
have power in it. If you do not hope for this, if you do
not expect such a thing, you are, as much as you can, put-
ting yourselves quite out of the way of being saved, or
having the reasonable hope of it; for still I must say, you
are not to expect a new gospel, that God will save you
without those necessary pre-requisites to salvation, without
repentance, without faith, without conversion, and without
sanctification. And therefore in the last place.
Direction 12. That which I would lastly add, by way of
direction to this sort of persons is, that you would
see to it, that though hope in these cases must not be
thrown away, that yet it be qualified with such concomi-
33G SALVATION BY HOPE.
lants as are proper and suitable in such a case. They are
such as these ; I will but name them, that the next time my
discourse may directly respect the other case, that of
perseverance.
1. Prayer. Your hope in such a case as this must always
be accompanied with pVa3'er. It must be praying, suppli-
cating hope. It is suitable to your case, if you hope to
pray ; and never hope without prayer. When we are ex-
horted to take to ourselves the " helmet," which we are
told " is the hope of salvation," it is presently subjoined,
" praying always with all prayer and supplication." Eph.
vi. 17. with 1 Cor. v. 8. These must be conjunct; if we
hope, we must continue to pray. Give yourselves to prayer,
to all prayer and supplication, otherwise we do (as much
as possible) blast all our hope, and it can never be an
helmet to us ; it will betray our head, not cover it, not pro-
tect it.
2. Deep Humility. Join deep humility with your hope.
Let it be humble hope. Such an one should ^' put his
mouth in the dust, if there might be any hope." Lam. iii.
29. And,
3. Self Loathing. Join with it self-loathing, self-abhor-
rence; not only of yourselves as mean creatures, but as
vile and odious; and yet hope, join hope with that self-
abasing temper, self-loathing of the Publican : then will
your sense be, (as his,) " God be merciful to me a sinner,"
who it is said at last went away justified and accepted. If
you be fair in your own eyes, if your sense be that of the
Laodicean Church, '^ I am rich, and increased in goods, and
have need of nothing, and do not know that you are
wretched, and miserable, and blind, and naked ;" you have
no place in you for that hope that will do you any good ;
but such self reviling thoughts, " If I were perfect, yet would
I not know my own soul, I would despise my life ;" how well
doth hope do in such a tempered spirit as this ? How suitable
a soil is this for that heavenly hope to grow and flourish
in ? And,
4. Watchfulness. Join to your hope watchfulness and
vigilancy. Watchfulness may respect both God and your-
selves. Watchfulness respecting God is exercised in con-
tinual looking towards him : when shall that happy time
come? when shall any beam of light descend? when shall
any influence of grace flow in ? Watchfulness respecting
yourselves is exercised in watching over a treacherous
heart : and know, that whenever you arc to design such a
SKR. XXIV.) Hope accompanied with Patience. 337
thing, as your own salvation, and so accordingly to hopt
for it, a main and principal, and immediate object of your
hope must be, that you shall be saved from yourselves;
and thereupon indeed, it is a most self-contradicting hope,
to hope I shall be saved, without hoping that sin shall be
overcome. I shall gain the conquest at last over predo-
minating corrupt inclinations, whether more grossly sensual
ones, or whether avaricious ones, or ambitious ones, and the
like; for do not you know, that our Lord Jesus Christ hath
therefore his name of Jesus, a Saviour, because he was to
save his people from their sins : and do you think you shall
be saved, without being saved from yourselves, your sinful
selves? This is to hope you shall be saved without salva-
tion; this is to hope with such an hope, as wherewith you
shall tear a thing from itself, to hope you shall be saved
without being saved. If ever you are to be saved, you are
to be saved from yourselves; and therefore, yourselves are
to be the great object of your watchfulness, your continual
vigilancy ; watching over yourselves, as your worst and
most dangerous enemy. 1 am to fear hell from myself,
death from myself, a curse from myself; and lest I be a
continual spring of all misery and woe to myself, there
must be a continual watchfulness over ourselves, to repress
all ebullitions of corrupt nature at the first. Oh ! this lust-
ful heart! This proud heart! This ambitious heart! This
sensual heart ! A severe self-inspection into, and watchful-
ness over ourselves, is that which must be in conjunction
with hope. Watch and hope, be sober and hope to the end.
That spiritual sobriety carries vigilancy in it, a continual
watchfulness over yourselves. And again,
5. Patience. This hope must be accompanied with pa-
tience. Doth not the context tell you so ? " We are saved
by hope, but hope that is seen is not hope : but if we hope
for that we see not, then do we with patience wait for it."
God is not bound to your time, he hath not come in yet;
suppose he do not strike that stroke upon your heart this
day, that is necessary to your being saved. Why hope that
he will the next day, or the next after that, " If we hope
for that we see not, then do we with patience wait for it."
" Blessed is he that watcheth at the doors," that waiteih at
the posts of wisdom's gates ; " for he that findeth me, find-
eth life, and shall obtain favour from the Lord." Prov. viii.
34, 35. I have not met with him that is to be the life of
my soul yet; but I will wait, I will miss no opportunity, 1
will be always at the posts of wisdom's door, I may find
VOL. s\\\. z
338 SALVATION BY HOPE.
him at last, who will be the life of my soul ; and there all
my hopes and all my concernments are involved and wrapt
up together. And in the last place,
6. Diligence. You must join diligence with hope; an
industrious, laborious diligence. It must be a working,
operative hope, like that of the husbandman, who ploweth
in hope, and soweth in hope, that he may be partaker of
his hope, as the Apostle's allusion is ; so must you, as to this
spiritual husbandry in which you must be engaged, you
must strive in hope, and labour in hope. And if yours be
not an hope that will put you upon striving and labouring,
it is a dead hope, an useless hope; and such as can contri-
bute nothing to your salvation. And so I have done with
those directions that are requisite as to the former sort, the
unregenerate and unconverted; the next will respect the
other sort, and their case, to wit, that of converts, so as to
influence their perseverance unto salvation.
SERMON XXV.*^
ROMANS VIII, 24.
fVe are saved by hope.
The order of discourse upon this subject hath brought
rae now at length to say somewhat, by way of direction, to
those, who, being regenerate, and turned to God, are on
their way towards him. That the principle of hope, which
doth more especially belong to their regenerate state, may
be improved by them, to their cheerful and more comfort-
able progress through the whole of their course and way
to their end. We having spoken by way of direction to a
former sort, and to a former case, to wit, to direct how
hope may bejimproved, in order to conversion and regene-
ration itself : nor am I solicitous, that the course I have
taken upon this subject haih obliged me to be long upon
it ; for [ both consider the great importance of the subject,
which I cannot but know as you, any of you may, and must,
when you seriously bethink yourselves of it. And also, I
know not, that any have purposely and designedly treated
* Preached October 18, 16U1.
SER. XXV.) The new creature made tip of Hope. 339
upon this subject ; that is, to shew the necessary influence
ot'hope upon the whole business of a Christian's Hfe, from
first and last, from the beginning of it, till it end in eternal
life.
I shall repeat nothing of what hath been said by way of
direction, in reference to the former case, to wit, to persons
yet unregenerate, what improvement is to be made of hope
in order to their regeneration, and their being born of
God ; to which nothing is more plain, than that it would ne-
ver be, but as even then they begin to have hope God-ward.
But my present and remaining business is to shew the
continual influence that hope may be improved unto for a
Christian's progress, to help on those that are regenerate,
and born to God, in their way to him. That so, upon the
whole matter, you may see the new creature, it is from
first to last a creature (as it were) made up of hope ; its
very make and constitution are suited to the state which it
is successively made for. In this present state, while its great
supports do lie in unseen and expected good things, there
cannot but be a continual exercise of hope necessary from
first to last ; but in the other state, hope naturally turns
into joy; when the things that were before matter of ex-
pectation, are now come to be the matter of actual frui-
tion. In the meantime, its make and frame suit it to the
present state of its case. That whereas, such as were be-
fore strangers and aliens to God, in a state of apostacy
from him, they begin to be prompted and stirred up to look
after God ; as soon as any such instinct is put into them,
it is put into them in a way of hope.
God hath a design in hand to restore and recover apos-
tate creatures ; saith the soul, I own myself to be such an
one ; I am miserable, and lost for ever, if I do not return to
God, and if God accept me not. I have hope I shall : I have
hope he will. And so the soul is (as it were) begotten to
God, even by the power of hope ; and being reconciled,
the great remaining expectation is, of being saved, of
being brought to a safe and happy state at last. Hope
runs through the course of such a converted, regenerate
sotfl, even to the attainment of its end, which is actual sal-
vation.
And whereas the gospel is the great and stated means
by which souls are, both begotten unto God, and enabled
to adhere and cleave to him, even to the end; where that
gospel hath long been, there is great reason to think that
God had much such work to do ; many such blessed effects to
z 2
340 SALVATION BY HOPE.
bring about upon souls ; and that much such work is done :
that with us, God hath touched many souls, turned many
hearts, implanted that new and divine principle in many,
that will certainly end at last in eternal life. It is not to
be thought (or at least one would be very loth to think or
imagine such a thing) that a bright, and blissful heaven
should have been opened among us, so long, so continually,
by the gospel, whose design it is to bring life and immor-
tality to light, that we, amidst all the impurities, and
darkness, and wretchedness, of this our present state, should
have such a glorious prospect given us, and set before our
eyes ; heaven opened in all the glories of it, (as in the
gospel of our Lord Jesus Christ it is ;) and that we, after all
this, should agree in it as our common sense, and sentiment,
that it is better always to dwell in this dungeon, so as to
have no aspirings, no hope, directed upward, towards that
glorious state of things ; one would be loth (I say) to
admit such an apprehension as this ; that this should be
our common sentiment; that it is better to dwell in a dun-
geon always, than amidst all that divine light and glory,
above, whither we are called, and whereupon the hope of
our calling doth finally terminate ; yea, and though we
know that the dungeon is to fall upon us ere it be long,
and that they who have effected that dwelling, must cer- .
tainly be overwhelmed with its ruin. It is meet for us to
judge that there are sundry, whose souls God hath, by the
power of his gospel animated by his Spirit, possessed with
another sense.
And if there be many such, or any such, that are looking
higher, that have their expectations and hopes placed upon
some other sorts of things, things of an higher excellency
and value than this lower creation can afford ; the greatest
care imaginable then must be had, that their hope be kept
alive in strength and vigour ; if it fail, if it should languish,
if it were possible it should, and it were ever so certain,
that it should never expire and fail ; yet means must be
used, that it may not; but (I say) if it should fail, (and the
dread ought to be upon our spirits, that it may not fail,
that it may never fail;) then are such poor creatures*in-
gulphed again, sunk in, and swallowed up by the spirit of
this world; and so exposed, and left to be involved with it
in its fearful ruin. That it may not be so, and because it
shall not be so with those that do peculiarly belong to God,
and are tlie children of the kingdom, begotten to the eter-
nal heavenlv inheritance; all endeavours must be used that
SER. XXT.) Meditate on future Glory. 341
hope may be preserved and kept alive in them. And in
order to it, pray take these following directions.
Direction 1. See that your spirits be deeply and serious-
ly engaged, and taken up in the meditation of" that glorious
state of" things which you profess finally to hope for, and
which you expect should be your eternal state. See (I say)
that your spirits be deeply exercised in meditation of that
glorious state of things. The way to keep hope alive, is to
keep its glorious, blessed object in view. The hope of the
greatest things imaginable can never live, or be influential
in any of us, if we do not preserve the remembrance, and
have not the actual thoughts of them. If there be such a
thing as the habit of hope yet left, it will be a languishing
thing, and afford us no support; it will be as dead within
us, if we have not frequent views of the glorious object of
it; if we do not look towards that object, take it in its
comprehension, and compass even the whole state of
things, that we expect and hope for as our final and eternal
state.
I pray, let us labour, not only to realize, but familiarize to
ourselves the unseen world. It is a shame that we should
be called Christians, and that our thoughts should be taken
up chiefly, and principally, about things that are seen.
Christian hope lies beyond and above those things : we for^
feit our names while we confine our thoughts so much to
that which is present and sensible, if in this life only, we
have hope in Christ, as Christians, we make ourselves the
most miserable of creatures; we are made up of contradic-
tions, we are in a continual vi^ar with ourselves, we do not
act and carry it so consistently with ourselves as other men
do, who do not pretend to Christianity ; we are more mise-
rable than they.
And, that 1 may the more fruitfully enlarge upon this,
as, that without which our hope is a languid and insigni-
ficant thing, and in a direct way to be reduced to nothing ;
let me desire you to give compass and scope to your
thoughts about the invisible world, and the expected state
of things, which is to be the great and final object of your
hope. The context, which ^hath so immediate reference
thereunto, would aflx>rd you very great help for the mana-
ging and directing your thoughts in the contemplation of
the invisible state. You see it is spoken of a little before the
text, under the notion of glory ; a glorious state, a state
of glory. " 1 reckon that the sufterings of the present time
are not worthy to be compared with the glory that is to bq
z 3
/
342 SALVATION BY HOPE.
revealed in us," verse 18. And that glory is spoken of un-
def the. notion of an inheritance. They that are the rege-
nerate sons of God, and now actually under the govern-
ment of the Divine Spirit which begot them unto God ;
they that are so children, are also heirs, " heirs of God, and
and joint heirs with Christ," verse 17. " That after having
suffered awhile with him, they may be also glorified toge-
ther with him." As to the invisible world, (that happy part
of it, where " the heirs of God, and joint heirs with Christ,"
have their eternal concernments lying,) that happy part of
it is to be looked upon as a region of glory, all glory.
And that you may give latitude and scope to your thoughts
about this, which is the very hope of your calling, the final
hope of it, I pray consider such things as these more par-
ticularly concerning it. Considerations to enforce this first
direction.
1. Contemplate the vast amplitude of that glorious re-
gion, where you (if you be regenerate, and born of God,
and heirs of the celestial kingdom) are to have your ever-
lasting abode. Think (I say) seriously and often of the
vast amplitude of it, that you may give scope and room to
your thoughts ; it is mean to be confined in our apprehen-
hensions of things to this little spot of our earth, wherein
We breathe; think if you were ascending from it, if you
were ascended but a little way, into how vastly larger, and
more spacious, and roomy a region do you come but by a
little ascent ; but if you were ascended as high as our vor-
tex, as the utmost confines of this vortex of ours, to which
this earth, and the sun, and moon, and other planets do be-
long ; how inconsiderable a point is all this earth, in com-
parison of that vortex to which all these do belong ? But
if you were beyond that, beyond that circuit and those con-
fines within which all this planetary region is limited ; then
how vastly spacious are all the supernal heavens above the
regions in which the sun, and moon, and other planets, do
move ? So as we are even lost in the thoughts whither we
should then go ; and it is pleasant to be so lost.
And to consider how despicable a nothing this earth of
ours is in comparison ; so as it may be lost, it may be con-
sumed, and burnt up, and that it is an insignificant thing to
the universe; no more than the burning of one single little
cottage would be in a vast empire, containing two hundred
and twenty-seven provinces as Ahasuerus's did ; one that is
an heir of heaven, and of the inheritance of the saints in
light, when he thinks of the burning of this world, may say
SER. XXV.) The Glories of the heavenly uorld. 343
what is it to me ? my concernments lie not here, it is a des-
picable, inconsiderable trifle ; it is no more loss to the crea-
tion, and no more loss to me, than the dropping of an hair,
one single hair. Labour to aggrandize to yourselves so
much as this comes to, of the object of your hope ; to wit,
to consider the vast amplitude of the region of glory : we
must think with ourselves, that as to what doth more sub-
side in this creation is baser and meaner, fitter for baser
and meaner inhabitants ; it is but a very little inconsidera-
ble part, in comparison of the ample and spacious regions
of the encircling heavens above, that seem all appropriated
to the heirs of the eternal kingdom. And then,
2. When you are laying before your eyes the object of
your hope, that that may be lively and strong in you ;
consider too the numerous multitude of the inhabitants of
those glorious regions, or, to speak collectively of that
region of glory. It is true, in this little inconsiderable
world of ours, we find the inhabitants are generally very
numerous, (as there will be more occasion to speak bye and
bye ;) but, alas, M'hat is this little perishable thing, (this
world of ours,) to the universe ? And it is a very unreasona-
ble foolish thought to think the nobler parts of the creation
of God to be less destitute of inhabitants than our earth is.
Do but turn up a clod of earth, and you see every little
clod inhabited with somewhat or other that hath life in it,
little insects and animacula that have life in them. It is a
foolish thought, to think that the nobler parts of the crea^
lion of God should be less full of inhabitants, though still
meaner the nearer this earth ; but if you ascend higher, you
are to suppose all filled with living inhabitants; and (as we
have reason to apprehend) with creatures innocent and up-
right with God, angel-like creatures.
It is true many angels fell, many, if you consider them
abstractedly ; but take them comparatively, and we have no
reason to think but that they were a very small part of the
host of heaven, in comparison with them that stood, and
retained their integrity ; and if the upper regions be re-
plenished with innocent creatures, lull of the love of God,
and of the knowledge of God, and who stand in absolute
devotedness to him ^ then you must consider the blessed
society, the society of the blessed, to be a most nunierous
thing. The innumerable company of angels, and the
spirits of men made perfect ; so that the angels that have
fallen, and the apostate sons of men that shall not be re-
covered, and that finally persist in enmity against all the
z 4
344 SALVATION BY HOPE.
methods of reconciliation, though they will be numerous,
yet a little inconsiderable number they must be, in compa-
rison of all those glorious creatures that inhabit the more
noble parts of God's creation : and it would make a man's
hope revive, and spring, and flourish mightily in him, to
think of being ere long one of that vast and numerous as-
sembly, that blessed glorious assembly, the innumerable
company of angels, and the spirits of just men made per-
fect. And,
3. Consider, again, the high and admirable perfection of
these blessed creatures, of whom you are to be one ; iheir
bodily perfections, (which are not nothing,) and their men-
tal spiritual perfections, which are incomparably more, are
to be considered. As to the former, the words immediately
foregoing the text, do directly cast back our thoughts upon
them, upon those perfections that are more properly corpo-
real, and that belong to the body : not only they, (that is
the rest of the creation,) but ourselves also, which have re-
ceived the first fruits of the Spirit, even we ourselves groan
within ourselves, waiting (which carries hope in it as you
do well know) for the adoption, to wit, the redemption of
our bodies ; for we are saved by hope. We that now
dwell in these bodies so cumbersome, so tiresome, that are
such an anno3'ance to us, and so great a depression to us ;
we are hoping, hoping for a time and state of things when
these bodies are to have an entire, complete redemption
irom every thing which isgravanimous and burthensome to
them, and by which they are gravanimous to our spirits, to
ourselves ; and it is by the hope of this, that we are saved.
Here we are depressed and sunk very low ; these bodies
are prisons and dungeons to us ; they are so, but we are
saved by that hope of the day of our redemption ; the re-
demption of our bodies, which is also the day of our adop-
tion, or solemn adoption.
I have told you upon this occasion formerly, of a double
adoption among the Romans, private and public. It is the
public adoption that is here referred to. In the private,
every good soul is adopted when it is regenerate; but the
public adoption, or the manifestation of the sons of God,
(as it is afterwards called,) it is referred unto that day when
all are to be visibly invested with their glorious bodies,
conformed to the glorious body of our Lord Jesus Christ.
To have such an agility of body as that, it shall never be
a clog ; such refined spirits that will never cloud our
thoughts, that will never obstruct the notions of the soul.
SER. xxT.) Our resurrection bodies glorious. 345
And that shall be, with respect of aptitude, to speedy mo-
tion so little cumbersome, that, as Austin's celebrated ex-
pression is, uhi voluerit animus, ibi protinus erit corpus ;
wheresoever the mind wills or wishes to be, there the body
shall be in a moment. Its motions, and (for ought we
know,) its texture, (as that of the sun beams,) gliding as
quick as a thought, this way, or that ; and (for ought we
know) as fine; it being very easy to make the grossest
earth as fine as the purest ether, to him that made all things
out of nothing; and since chemistry performs a great deal
this way by human art, much more may divine.
So as that these bodies that we are afterwards to inhabit,
are said to be from heaven, the terrestrial to be all gone;
for in this we groan, '' earnestly desiring to be clothed
upon with our house that is from heaven." 2 Cor. v. 2.
All of apiece with heaven, contempered unto heaven, the
earthly house of this tabernacle, changed into such an
one.
2. And it is very material, and seems to be glanced at in
that which is said by our Saviour; ^' Therighteous shall shine
as the sun, in the kingdom of their Father." Matt. xiii. 43.
The sun in the firmament is (as it were) the resemblance of
a glorified body, and how near it may be of the same ma-
terials we cannot tell, all our earth being refined into so
pure and celestial a matter. And,
S. And then, if you consider again the spiritual and men-
tal perfections (which is incomparably a great thing) of the
happy members of this glorious, blessed, numerous society.
There you must understand his knowledge in perfection,
his holiness in perfection, and his love in perfection. It
cannot be expected that in this subject, I could stay to di-
late upon every one ; but it is a great thing to think of the
matter of our own hope in this : 1 hope to be one of them, I
hope to be such a creature, inhabiting such a mind, in such
a body, to be one of those Isangeloi, (as they are called,)
angels' fellows, equal to the angels of God : Oh ! that we
should have such things as these in view, and obvious to
our thoughts, and yet have no thoughts about them, or few
thoughts about them ! Live with minds (as it were) con-
fined to this earth, and continually grovelling in the dust of
it ! This is mean, this is dishonourable to our Father,
who hath begotten us to a lively hope of a glorious inheri-
tance ; and it is most injurious to ourselves. To think that I
shall have a mind, a spirit ere it be long, (as mean and ab-
ject a thing as 1 now am,) all (as it were) composed, and made
346 SALVATION BV HOPE.
tip of knowledge, and of purity, and of love ; what a glori-
ous thing is that ? And that I shall have a spirit inhabiting
a body, (since I was made to join with a body,) that shall be
no hindrance, no burthensome thing to me, no tedious,
irksome, companion to all eternity. And again,
4. Consider about this state, the universal harmony that
must hereupon be in all this glorious, blessed society, as^
vastly numerous and extensive as it is through the spa-
cious heavens, those regions of light and bliss : come where-
ever one will, the same order universally obtaining every
where ; all animated by one and the same spirit ; for they
" that sow to the Spirit, shall of the Spirit reap life ever-
lasting." Gal. vi. 8. That immense almighty Spirit (as
the living creature in the wheels) acting in every mind,
be they ever so numerous, and never so vastly ex-
tended through the regions of light and bliss; all ever-
lastingly under the dominion of the same blessed, al-
mighty, and omnipresent Spirit ; so that there is here
among them, wheresoever they be, not one dissentient
thought ; all have the same sentiment, the same mind, the
same inclination, and all centre in one and the same de-
sign : no jarring, no disagreement, no darkness, no obscu-
rity, no error, much more no animosity, having the least
place in any member of that glorious society. And
again,
5. Consider the glorious visible residence of our great
Redeemer among them, who can render himself every where
present, and every where appearing in conspicuous glory.
How grateful and entertaining a thought must that be to
them, who love our Lord Jesus Christ in sincerity, that
they are to be for ever with the Lord, when that happy
season comes, that the Lord descends with a shout, with
the voice of the archangel and the trump of God ; and the
dead in Christ are first raised and caught up into the clouds,^
and do meet their Redeemer in the air, then are they ever
with the Lord. 1 Thess. iv. l6, 17. never out of his compa-
ny, though their company be so vastly numerous and great ;
for he is the head of all principalities and powers, the head
of all things to the church ; and yet he must be every where
present to every one, for they are all to be ever with the
Lord. And when so much is plainly enough expressed and
declared to us, we need never trouble ourselves to think
how it shall be ; he that we know to have done so great
things already, can easily add to this all the rest ; make
himself present to those vastly numerous, innumerable
SER. XXV.) Glori/ of the divine presence. 347
myriads of glorious creatures, that do every where delight
in his presence, and cannot but eternally do so.
And to this also, the context here rePers us, still leadin"-
us to the final object of our hope ; they are to be the heirs
of the eternal glory, as their inheritance ; they are to be
"joint heirs with Christ," they are to inherit with Christ,
" and, after having suffered with him, are to be glorified to-
gether with him," verse 17 ; after we have suffered awhile;
he and we having been suffering together, he and we shall
be glorified together. And to the same purpose is that ad-
mirable contexture of discourse ; 2 Cor. v. from the begin-
ning of the chapter to the 8th verse ; but 1 cannot stay to
run it over with you. Take notice, 1 pray you, what "you
find there, in that 8th verse ; we are confident, (saith he,)
and willing rather to be absent from the body, (this terres-
trial body,) not any body at all, not altogether to be un-
clothed, but to be clothed upon; this terrestrial body being
reformed, refined, clarified into another thing: for that body
we are now in, this terrestrial body, we covet rather to be
absent from it, and to be present with the Lord. Accord-
ing to that, Phil. i. 23. I desire rather to be " dissolved
and be with Christ, which is far better." We are to be in
his presence, and to have him present among us, as soon as
we are loose from this base, mean thing, this vile body that
we are now linked, and clogged with. And the expressions
are very observable, that are used in the mentioned place,
2 Cor. V. The words used, signify to be peopled with, or
unpeopled, or dispeopled from. The expression of being
present with the Lord, doth intimate the Lord our blessed
Redeemer to be the head, the president of that dis-peopled
sort of people, whose dwelling is not with flesh ; they do not
inhabit and dwell in such bodies as those are, in which we
now dwell ; and I long (saith he) to be dis-peopled from
this bodily sort of people ; and to be taken into the commu-
nion of that people that dwell out of such bodies with the
Lord ; to be peopled with that people, of which he is the
immediate, visible, glorious, head ; there 1 long to be. I
would fain be absent from this body. I desire it rather, I
choose it as a more desirable thing, to be dis-peopled from
this bodied sort of people; and to be peopled with them, to
make one amongst them, who do people the glorious re-
gions above, which are peopled with another sort of inha-
bitants, and with them do 1 covet and hope to dwell, and
long to dwell. And then,
6. Consider too the divine presence universally reple-
348 SALVATION BY HOPE.
riishing all, for in that everlasting state God is himself to be
immediately all in all; and so all to be universally trans-
formed into the image of that bright glory, which shines
upon them from his blessed face, and all to inhabit that one
and the same divine presence, where there is fulness of joy,
and where there are *^ pleasures for evermore." Psalm xvi.
last verse. Oh ! for such mean creatures as we, to have
such a thing in hope, to make one in that glorious, celestial
community, among whom, the blessed eternal God shall,
by immediate communication, be all in all to every one !
Every soul as full of God, as it can hold, and be made ca-
pable of beholding unspeakably more, than we can now so
much as conceive of; for the design is in our present state,
(and very much by the influence of hope,) here to have us
refining, and be made more capacious and larger vessels of
glory. They that are to be vessels of mercy first, are to be
vessels of glory afterwards ; here they are to be gradually
greatened and enlarged, (and very much by the influence of
hope,) in order to their being more receptive vessels, that
they may hold more, and be capable of larger and fuller
communications from that immense fulness, that fiUeth all
in all. And hereupon,
7. Consider the high satisfaction that every one of those
blessed creatures must have in himself, for there is to be a
glory revealed in us, (as a little above the text.) The con-
text is full of accounts of the final object of our hopes, and
gives us frequent occasion to consider what it imports^ and
carries with it ; "I reckon that the suflTerings of this present
time are not worthy to be compared with the glory that
shall be revealed in us." Every one of these glorious crea-
tures, is to be glorious within. As it is said of the king's
daughter, the spouse of Christ, " She is all glorious within."
Psalm xlv. " She will J^e perfectly so ; for he gave himself
for his church, to sanctify it, and to cleanse it, and to pre-
sent it a glorious church, without spot, or wrinkle, or any
such thing." Ephes. v, 25, 26, 27. And sanctification is
implied to be the very beginning of that glory the founda-
tion of it. That glory consists in perfect sanctification.
He gave himself for it, to sanctify and make it a glorious
church ; every one of it is then a glorious creature, and
eternally glorious, by glory revealed in the divine image
shining in him, in perfect and consummate glory. That
image which stands all in knowledge, and holiness, in the
greatest amiableness, loveliness, and love that is possible.
How infinitely satisfying must such an one's own frame^
s EH. XXV.) Glorious employ of Heaven. - 349
and the complexion and temper of his own mind, be to
himself, when, through a boundless and immense eternity,
one shall never have [occasion to reflect upon one disor-
derly thought, or say I wish that thought had never been
thought; never have occasion to reflect upon one irregular
wish ! Oh ! the holy order and rectitude that will be
within, when every faculty and every power shall be un-
der the dominion of that Almighty Spirit of divine light
and grace ; when it shall be as impossible to be the author
of one wrong, or misplaced thought, as it would be to any
of us to be the author of another world, of a world that
should be excentrical to this ! What a satisfaction is this,
and must be, wlien a person shall so everlastingly agree
with himself, as to have no war within him, nothing of re-
luctation, nothing of contrariety, against what he knows to
be equal, and congruous, and fit, and comely ; but every
thing just as it should be. And then, thereupon,
8. The mighty complacency that such must take in one
another ; the everlasting complacencies that they must
take in one another, when they are all alike, not equal ; it
is plain enough there will be different orders; but all alike,
all of one mind, all of one sentiment, all conspiring in one
and the same design. And then consider,
9. The pleasantness of their perpetual work, wherein
they are all to be united ; to wit, joyful and everlasting
adoration; everyone pleased with another, upon this ac-
count, that he knows him to be pleased with exalting God
and the Lamb, for ever, and ever; when every one knows
his fellow to have the same pleasure that he hath in pros-
tration, in falling down before the throne, in ascribing all
praise, and dominion, and glory, to him that lives for ever,
and ever; the eternal Godhead, Father, Son, and Spirit.
When the comeliness and equity of the thing recommends
itself so fully to every mind, and all agree in one sense.
** Worthy art thou, O Lord, to receive blessing, and power,
and dominion, for ever, and ever," and all say Amen, all
proclaim their joyful Amen. The vast and spacious hea-
vens continually resounding with this sort of melody, all
giving their joyful, grateful Amens, to one and the same
thing. And this eternity goes on, never wearisome, never
grievous ; because all this employment, and the exercise is
so suitable to the complexion of every one's mind, none
can ever disagree to it, and all things do conspire, and con-
cur to make these associates in bliss, and glory, and adora-
tion, the most grateful company to one another. We ex-
350 SALVATION BY HOPE.
perience something what pleasure and sweetness there is
in conversing with such as are wise, and learned, and good,
when these things are in conjunction ; but when they are
in perfection, in absolute perfection. Oh, the pleasure that
will be taken in being associated with such ones ! Lastly,
10. The perfect assurances that all have of the perpetuity
of their state, and that there shall never be an end of it.
" The light afflictions that are but for a moment work out
for us a far more exceeding and eternal weight of glory ;" it
can never lose its weight ; there will be no detraction, no
diminution from it, to eternity. Therefore there is an im-
possibility, an^utter impossibility that ever there should be a
cessation.
And that is one direction to this purpose, to keep alive
this hope, contemplate much, and as distinctly, and with as
clear and formed thoughts as you can, the glorious object
of it, the final and eternal state ; and be ashamed of having
such things in view, and of having so few, so unfrequent,
and dull, and sluggish, thoughts about such things.
SERMON XXVI.*
Romans, viii. 24.
TVe are saved hy hope.
But now go on with the further directions that are to be
given for the mentioned end.
Direction 2. That we compare with that expected hea-
venly state the present state wherein we are; and with the
blessedness of the one, the wretchedness of the other. For
if there be any ground for a better hope, there is nothing
more likely to awaken it, (supposing we have such a ground
before our eyes,) than to have our spirits effectually stung
with the sense of the present evils wherewith we are beset,
and with which we are continually infested. If we like
our present state well, there is no place for hope, no room
for it, or if it can have any place, it can have no effect ;
* Preached, October 25, 1691.
SER. xxYi.) Hope inspires longing to depart. 351
it will be a very faint, languishing hope, that we shall have
for another state, if we are very well pleased with that
wherein we are already ; and therefore, as to our present
state, we should bethink ourselves, and consider, whether,
having such a future one in view as hath been represented
already, as the ultimate, final object of our hope, we have
reason to take up with that wherein we already are.
And this we are manifestly led to by the context, which,
when the text tells us, " We are saved by hope," doth
conjunctly tell us, what the present state of our case is, in
a twofold respect ; in respect of this world, in which we
live ; and in respect of these bodies, to which we are now
confined. The former whereof draws our thoughts to con-
sider the remoter evils which do beset us ; and the latter,
those nearer and more pressing evils which are closely and
continually urgent upon us.
1. In reference to the state of this world, can we think it
a covetable thing, long to continue in such a world as this,
when we have any ground in view, of a better hope, or the
object of a better, represented to us ? See how the state
of the world is represented in what goes before, and which
the text refers unto, that is,the creature (this inferior creation
it must mean) is all subjected unto vanity, and is all groaning
under the bondage of corruption, and travailing in pain
together, until now. This being the case in this respect,
saith the Apostle, " We are saved by hope." We are here
ingulphed in a world of miseries and sorrows ; and all
things round about, they are (as it were) in one degree, or
another, under a pressure and languor; do not we behold
the creation drooping ? This lower world in which we are,
may be seen (as it were) hanging the head, that a languish-
ment is upon all things, the shadow of death hovering over
all in every part, and yet subjected unto this state in nope ;
hope being in reference to the inanimate or irrational
part to be understood but objectively. It is subjected to
this state of things, but in hope ; there being a prospect
that it shall be redeemed, shall be recovered, so as to
partake of the glorious liberty of the sons of God, whose
manifestation doth approach. Now, when all this world is
hoping for a better state of things, shall not we hope ? We
that have received the first fruits of the Spirit, as it after-
wards follows : or. what? is impurity, misery, and wretch-
edness, become so much our element, that we are content
to live still there, whilst all things are (as it were) express-
ing a sense round about us, groaning and travailing; and
352 SALVATION BY HOPE.
we pleased) we only pleased, to remain in such a state as
this is ? But to look upon the state of things in this world,
more particularly.
(1.) We find it replenished with inhabitants, over whom,
Satan hath universal dominion ; he is called the god ot"
this world, (the usurping god of it,) the " spirit that works
in the hearts of the children of disobedience." 2 Cor. iv. 6,
and Eph. ii. beginning ; as you know the scripture speaks
in those places I refer unto. This is that which puts the
world into paroxysms every where; it is under the power
of the great destroyer, the Abaddon, the Apollyon, he,
whose business it is to destroy, to tear all to pieces, as much
as in him is. And hence, by consequence,
(2.) We find this world to be replenished with inhabitants
full of atheism, and enmity against their Sovereign, and
rightful Lord. All affecting to be without God in the
world. And,
(3.) They are full of all unrighteousness, malignity, deceit,
envy, wrath, as experience shews, from age to age, and
from generation to generation ; and never more than in
this age. A world replenished with inhabitants, that are
tearing one another to pieces every where, as they can have
opportunity ; such an account as is given of the inhabitants
or this world, (Rom. i. latter end,) how exactly doth it suit
the present state of things ? And indeed, the ordinary state,
more or less, in all times and ages ? And again,
(4.) They are still more liable to disturbance from it, who
would have least to do with it; to wit, those that are most
intent upon wickedness, every where are most mischievous
to them who have any savour or impression of goodness
upon them, so that it is to them that are such a very hell.
It is to themselves very much their own element. The
world is such as they make it themselves, and in very great
'part affect to have it ; but to them that have received an
impression from above, and are begotten with a principle
that suited them to be inhabitants of another world, it is of
all others most troublesome, mischievous, and disquieting,
to them ; and therefore, they of all others have much the
more reason to be weary of it, and to cherish the hope
(when they have any ground for it) of being in a better
state, a better world, ere it be long. And if we lastly con-
sider,
(5.) The dreadful ruin that will befal this world, in the
tract of time, and before a perfectly good state can obtain
or have any place; now much soever things may be better
SER. XXVI.) Hope of the resurrection of the body. Sr^S
in the meantime ; yet there is an universal ruin to be before
there can be a perfect and thorough restoration. And the
world is groaning, and travailing in pangs, and will be,
more or less so, even to that end, that consummation of
things, that day, when all is to be (as it were) purged with
fire, " and pass away with a great noise." " When the hea-
vens shall be rolled up as a scroll, (these lower heavens,) and
the elements melt with fervent heat, and the earth, with all
things therein, be consumed and burnt up." 2 Peter iii.
Notwithstanding all such ruin, we look ^' for a new hea-
vens, and a new earth;" according to God's own promise,
we look for new heavens, and a new earth, a new universe
(as it were) composed, and made up of heaven and earth,
wherein righteousness shall dwell. Now the wretched state
of things, in the meantime, should mightily sublimate, and
heighten, and invigorate the hope of that glorious state,
that is to be expected afterwards. And then, if we con-
sider,
2. The nearer, and more closely pressing evils that are
upon us, as we are in such bodies, as these we do now in-
habit, and dwell in, even that shQuld mightily enliven hope,
and put it upon a more vigorous exercise, for those are the
evils that we are stung with continually ; and to these we
find there is a more immediate reference, in what goes be-
fore the text, not only they, (the rest of the creation which
are, by an elegant rhetorical prosopopeia, represented as
having sense, and having hope; a sense of the present evils,
and a hope of a better state, not only they,) " but we our-
selves also (verse 23,) who have received the first fruits of
the Spirit ; even we ourselves, groan within ourselves, wait-
ing for the adoption ; to wit, the redemption of our bodies ;
for we are saved by hope." These are the next following
words : not only they, not the rest of the creation only ;
but we ourselves also, (much more, it must be understood,)
who have received the first fruits of the Spirit, do groan,
waiting for the adoption, that is, the manifestation of the
sons of God, mentioned before in the 19th verse, when our
adoption shall be declared, when the sons of God shall look
like themselves, and like their Father, whereas now they
look very unlike him. It is as if the Apostle had said. Do
you think they shall always dwell so meanly as now they
do ? No ; they are waiting for the adoption. What is that ?
To wit, the redemption of the body; the time when their
bodies shall be redeemed from under all the evils by which
they are now, continually, from time to time infested, and
VOL. VIll. 2 A
354 SALVATION BY HOPE.
by which, they are debased, and made mean, and vile, as
they are called ** vile bodies," Phil. iii. 28, or the bodies of
our humiliation. As ilhe should have said. What ? Do you
think that the sons of God, when they are manifested, and
declared to be his sons, shall dwell so meanly as now they
do, in such cottages as these, such vile bodies as these ? No ;
we groan within ourselves, (under the present pressures,
while we are in these bodies,) waiting for the adoption ; to
wit, the redemption of our bodies from under all those evils
that make them so mean and inglorious things, and so un-
suitable to the state of the sons of God. And if we con-
sider those nearer evils, which partly we suffer in these
bodies, that is, whereof they are the immediate subjects,
and which partly we suffer by our being in them, they ought
to have that pungency with them to our sense, as to awaken
hope in us, if there be any such thing, and if we have any
ground of it in view.
1. For the former sort of these evils, which we suffer in
these bodies, to wit, which they themselves are the imme-
diate subjects of; truly, while we have the prospect of a
better state than that, and the hope of it in view, it is mean,
and vile, and unworthy, not to have that hope of it live,
and be often exc|*fl|d, and raised up in us; for what infirm
things are these bi^ies ? How much infirmity do they suf-
fer in themselves ? How are these earthly tabernacles shat-
tered from day, to day ? Shaken with agues, burnt with fevers,
drowned with dropsies, harrassed and torn in pieces with
stones, stranguaries,cholics, and such kindof painful diseases ?
Though these are lesser things, they are not nothing. The
sons of God are to wait in hope, and with groans, (groans
full of hope, not of despair,) for the adoption; that is, the
redemption of these bodies, and are in great part to be saved
by this hope; it is the hope of a better state, even in this
respect, which must draw us off from the present bodily
state.
What we feel is not enough, if we do not hope too, for
though we feel very great grievances and pressures in
these bodies, which they themselves are the immediate
subjects of; yet, notwithstanding, we are so much naturally
in love with this flesh, and this bodily state, that we shall
rather endure all this, than change, if we have not a better
hope in view; if our souls be not erected, and raised up
within us, to consider. What ! 1 was not made for an eternal
inhabitation in such a body as this; and though 1 am to
be patient of an abode in it, I must not be fond of it ; I must
SER. XXVI.) The influence of the hodif on the mind. 355
endure it, but not take pleasure in it, when I know it be-
longs to me as an inheritance ; and as I am an adopted one,
one of God's sons, to be otherwise provided for, in point of
habitation hereafter. " We know, that if this earthly house
oi' our tabernacle were dissolved, we have a building of
God, an house not made with hands, eternal in the hea-
vens ;" and therefore " we groan within ourselves, not to
be unclothed, but clothed upon." They are not so mueli
groans of sense, as of hope : though they are excited, and
raised by sense at first, they are heightened and improved
by hope. If it were not for hope, we should groan like
beasts under such a burden ; but when we have so great
hope in view before us, that doth quite change the nature
of these groans, and maketh them, not only rational, but
holy ones; groans of men, and groans of saints, to wit, for
such a bodily state, or such a state, as to these bodies, as
wherein we shall be more capable of serving and enjoying
the blessed God for ever, the great object of our worship
and hope. But then,
2. For the evils which we suffer by our being in these
bodies, they are of a far higher nature than those that we
suffer immediately in them, or whereof they are the imme-
diate subjects themselves. How mighty an influence hath
the very temper of these bodies upon our minds, to pervert,
corrupt, and deprave them, to bring in upon us, and to con-
tinue and renew from time to time in us, whatsoever is
most pernicious and prejudicial to the nature, and the
proper, and the genuine operations of an intelligent, im-
mortal spirit. For,
(1.) It is by our being in these bodies, that our minds are
diverted from those noble employments and exercises,
wherein we should be continually taken up about higher
things; these very bodily senses, which let in divine light
and glory upon us, let in vanity, and befool and betray us
from day to day; so that we have cause to complain, (as a.
worthy person whom I knew did,) Oh ! how ai-e we deaf-
ened by these ears of ours ? and how are we blinded by
these eyes of ours .'' that we cannot hear the voice of God
calling us to heaven, to his eternal kingdom and glory ;
that we cannot behold the divine light that shines through
all things ! How are we, by these very senses of ours,
made insensible, may we truly say? To our very tastes, the
best and most valuable things are rendered tasteless, and
without savour and relish to'us. This is what we do imme-
diately owe to these very bodies, and our bodily abode,
2 A 2
356 SALVATION BY HOPE.
our being confined for this time to these bodies. And
again,
(2.) Not only are our minds diverted, but darkened by an
influence from these very bodies, in very great measure, so
as that all our apprehensions of things, which are of a
spiritual and divine nature, they have a terrene tincture
upon them; our thoughts are gross, our conceptions are
carnal, they smell and savour of the earth in which we
dwell, and which makes up our house and habitation for
us, incloseth these intelligent, immortal spirits of ours.
While it encloses them, it imparts a terrene tincture to
them, and makes all our thoughts and conceptions of
things gross, earthly, and carnal, like themselves, in which
these souls of ours are rather indeed prisoners than inhabi-
tants. And,
(3.) Hence it is also, that our affections become alienated
from divine and spiritual things, and in so great a measure,
dead to them. The things of this earth we can savour, bo-
dily things we can affect, we can love them, we can desire
them, we can delight in them ; but things that are of a
divine and heavenly nature, towards these we are all dead*
A total death passeth, and binds every affection of our
souls, till divine grace comes to shew what miracles it can
work. Saith God, I can make a clod of clay love me, I
can put the tincture of heaven even upon earth itself. Till
(I say) a divine, almighty power be exerted, every thing
that is of a spiritual and heavenly nature will be disaffected
perpetually by us. I can taste no sweetness in any such
thing, might the poor soul be forced to say, even from its
own continual experience, and often renewed trials of it-
' self. They that are after the flesh, will only savour the
things of the flesh, and not the things of the Spirit : and it
is only the exertion of Almighty power, by the Divine Spirit,
that gives victory to our spirits, so as that they shall not be
always under the dominion of the fleshly principle; where
these spirits come to recover their own dominion, where
light, and reason, and judgment, come to be efficacious,
and to have their proper power and government restored.
It is by the influence of the Divine Almighty Spirit, that
any are regenerated into this state, otherwise we should be
mere compositions of flesh, and nothing else, as is expressed
concerning the state of unregenerate men, compared with
the state that they are brought into by regeneration. " That
which is born of the flesh, is flesh ;" (speaking of whole hu-
man nature,) it is but flesh ; " but that which is born of the
SKR. XXVI.) The contrary propensities of mind and body. 357
Spirit, is spirit." John iii. 6. There is nothing in us (as it
were) that doth deserve the name of spirit, till such time as
the regenerating power of the Divine Spirit comes to be
exerted, and put forth in us : that, indeed, will create some-
thing in us that is fit to be called spirit. " That which is
born of the Spirit, is spirit :" there is spirit producing, and
spirit produced ; otherwise, and not till then, a man deserves
to be called nothing but a lump of flesh, and so towards
•things that are spiritual and divine, there is no inclination
at all. But then,
(4.) There is strong and unitive propension in these souls
of ours, and by their abode in this flesh, to those things that
are terrene and carnal, of a nature like their own. And
that completes the wretchedness of our case, that to all
things that are most suitable to us, we are dead ; but to
those that are most unsuitable, and farthest beneath us, to
them only we live, to them we are alive: and it is a mira-
culous work of divine power and grace to. make it be
otherwise with us, while we are in these bodies. This is
that which is certainly to be considered by us with the bit-
terest regret. Have 1 that afl'ection in my nature, that is
capable of being placed upon God, upon heaven, and upon
unseen glory? And what? Is it drawn down by this bodily
abode, and union with this body, to terrene and earthly
things ? Into what agonies should it put us to think of this ?
Have I that love in my nature, that is capable of uniting
to my highest and best good, and instead of that, doth it
only unite me with a clod, with a piece of clay, with
this base and impure earth ? How unsuff"erable a thing, how
little to be be borne by them, who understand themselves,
to be born of God! and who, though they are to live
awhile in these bodies, yet it is but a life that hovers con-
tinually upon the shadow of death, a kind of dying life,
they are (as it were) between death and life. Life there is,
and that life, if it be, or wherever it is, will commence, will
be eternal life at length. But in what a faint image, in
the mean time, and in what a continual struggle, so that
there is always reason for those outcries, " Oh, wretched
men that we are ! who shall deliver us from the body of this
this death ?" That pathetical self-bemoaning of the Apostle
suits our common case, though we have not that sense of
it, that he expresseth, Rom. vii. 24.
Now mark the connection. What we have hinted to us of
this sad present state of our case, doth immediately precede
here. We are groaning with the rest of a groaning world,
2 A 3
358 SALVATION BY HOPE.
that are all in travailing pangs, being subjected in hope unto
vanity, and corruption, and bondage. " We also that have
received tbefirst fruits of the Spirit," we are groaning too,
with the rest of the world, " waiting for the adoption, the re-
demption of the body," when we shall dwell like the children
of God. It is our consideration of the wretchedness of our
present case, in these respects, that must awaken hope in
us, and make the exercise of it more lively and vigorous:
that the being gradually habituated to so low, and mean,
and abject a state as this is, may not quite sink us, as it
must do, if hope be not kept alive, and maintained in us; an
hope, that though things are in these respects very sad and
grievous, yet they shall be better ; the case shall be mended ;
we shall be in a better world, and in better bodies than
than these are; bodies that shall have more favourable in-
fluences upon intelligent minds and immortal spirits, or
less noxiousness than these bodies have.
That is the^ second direction ; with the representation
which we have of the heavenly state, let us consider and
inspect the wretchedness of our present state on earth, as
we dwell in this lower world, and as we dwell in such bodies '
as these that we now inhabit. And,
Direction 3. That this hope may be cherished, and kept
alive in us, to our actual salvation, let us carefully avoid
unsuitable and unscriptural, horrid thoughts of God, upon
whom this hope of ours must terminate. Nothing will so
depress and stifle this hope, upon the influence whereof so
much depends, as to have black, and dark, and horrid
thoughts of God, beyond and contrary to what his own
representation of himself in his word gives ground for.
Now nothing is more natural than,
1. For persons that are yet altogether in their sins, im-
pure creatures throughout, to represent to themselves an
impure deity. Nor again,
2. Is there any thing more natural, when souls begin
to be a little awakened, and stirred to mind their own
concernments, than to entertain and admit thoughts of an
horrid and dreadful being, which they put the name of God
upon, and which (as they know God is to be the object of
their worship) they clothe with such apprehensions of him,
as makes their worship savour of nothing else but a kind of
dread, that always possesses their spirits, so as that they
worship only like slaves; not like the children of God, not
like his sons, but as those that are afraid of a tormenting
lash perpetually ; that are allured by no love, no goodness,
SER. XXVI.) The duty of loving vur oku suu/s. 351)
no kindness, no apprehension of his love. And nothing
doth more directly tend to destroy the hope that should be
in us, and whereby we are to live*
And pray do but consider this one passage, " Be not
thou a terror to me ; thou art my hope in the evil day."
Jer. xvii. 17. I only note it to shew the inconsistency of
these two things, God's being a terror to us, and his being
our hope. While we make him a terror to ourselves, we
cannot make him our hope : the prophet prayeth, " Be not
a terror to me," for then my hope in thee is lost, thou art
to be my only hope in an evil day. And what will become
of me, if he that is to be my hope, should be my terror?
and if that be a thing so much to be deprecated, that God
do not make himself a terror to us, truly it ought to be
avoided, our making him a terror to ourselves; and for the
same reason ; because he is our only hope, and he cannot
be our hope, while he is a terror to us. And then.
Direction 4. The next direction will be, that which I
hinted at the last time, and I told you upon what occasion,
to wit, that we maintain in ourselves a just love to our own
souls, and a desire of their salvation. This the series of the
discourse naturally leads to; and I have found it necessary
to speak very distinctly to it, as having met with bills, once
and again, that suggest this case ; a fear tbat all that is done,
in a way of obedience, should be from a motive of self-love,
and a desire and design of their own salvation ; and not so
principally, for the glory of God therein. JNow what I shall
say to this, will lie under these two general heads.
1. To evince to you, from the ground in the text, (''We
are saved by hope,") that there ought, and must be in us a
principle of self-love, to wit, love to our own souls main-
tained, and kept in exercise all along. And,
2. I shall say somewhat to the doubt, and shew whether
this self-love be the principal mover, yea or no, of hope in
these souls ; or how they may yet discern that it is not the
principal mover. For the
1. That there ought to be such a principle of love to our
own souls, that must be exercised in us, through the whole
of our course, upon the very ground here expressed in the
text, that " We are saved by hope," consider the following
things.
( 1 .) If there be not such a love to our own souls, that shall
put us upon this earnest desire and endeavour of their salva-
tion, there can be no hope of it ; for there is no hope of
that, which we desire not. What a man desires not, he
2 A 4
imo
SALVATION BY HOPE.
cannot hope for; therefore hope with reference to the busi-
ness of our salvation, would be simply impossible, naturally
impossible, if there were no such love to ourselves, or to
our own souls, as should make us to desire salvation ; for
that which we desire not, it is naturally impossible we
should hope for. And,
(2.) Supposing such love to ourselves as should make us
desire our own salvation were an unlawful thing, it would
by consequence make the hope of our salvation an unlaw-
ful thing too : and so to say, we are to be saved by hope,
were to be saved by a sin, and the whole business of our
salvation were to be carried on continually by a continued
sin, through the whole of our course; than which, you may
easily apprehend, nothing could be imagined or spoken
more absurd.
(3.) We are bound to endeavour, in hope, the preservation
of the health and life of these bodies: and much more are
we to endeavour, in hope, the eternal life and salvation of
our souls.
(4.) We should in our whole course (if we should make it
our business to suppress such desire and hope as this) coun-
teract the law of our own nature; and we must know the
law of our own nature is God's own law : he that is the
Author of our nature is the Author of the law of nature;
and there is no principle more natural to us than love of
ourselves. And,
(5.) We should not only contradict the law of original na-
ture, but we should act against the continual dictates of
the new nature, wherein the principle of this self-love is a
governing thing. " He that is born of God, keepeth him-
self, that the evil one toucheth him not." 1 John iii. 18.
He loves his own life, is careful for his own life; he keep-
eth himself, that he may avoid mortal touches from the evil
one, who is continually seeking to destroy that precious life,
that is now from God himself sprung up in the soul, and
in respect whereof he is now said to be born of God. And
again,
(6.) It were quite to subvert the whole gospel constitution,
which doth apply itself directly to the principle of self-love
in the whole dispensation of it, as supposing that natural
to men, and that they should be unnatural, and monsters
towards themselves, if they act not according to it. What
mean all the gospel invitations, and promises, and threaten-
ings, but to apply themselves immediately and directly to
the principle ot self-love in men, apprehending that they
SEH. XXVI.) Whether self-love he predominant. 3G1
should have some regard to themselves, and to the concern-
ments of their own souls ? It siipposeth this, when our
Lord breathes forth such sweet and alluring invitations as
those ; " Come unto me, all ye that are weary, and heavy
laden, and 1 will give you rest." Matt. xi. latter end.
What would that signify, if a man were not to desire rest
for his own soul, and life and blessedness for his own soul ?
" Ho ! every one that thirsteth, come and drink of the wa-
ter of life; incline your ear, and come unto me, hear, and
your souls shall live; and I will make with you an everlast-
ing covenant, even the sure mercies of David." Isaiah Iv.
1. What would all this signify, if I were not to take care
for, and desire the life of my own soul ? And so also all the
threatenings of the gospel were lost upon men, if they
were to have no dread of perishing; and no hope, no desire,
of being eternally saved. " He that believeth, hath ever-
lasting life; but he that believeth not, shall not see life, but
the wrath of God abideth on him." All these were thrown
away upon them, who were not to allow themselves, either
in a desire or dread, in reference either to the death or life
of their souls. But then,
2. To answer the doubt, I will only say these things very
briefly to you ; that is, whether self-love be the predomi-
nant principle, so that any have reason to think all their
obedience proceeds from self-love, more than from a desire
of God's being glorified in their salvation. Why,
(1.) I would desire such to consider, that the blessedness
of heaven doth very principally lie in perfect sinlessness, in
being perfectly free from sin. And so, in being as perfectly
like God, as we are capable : "We shall be like him, for we
shall see him as he is." 1 John iii. 2. That implies perfect
sinlessness ; consider that in the first place. And,
(2.) Sin is the only thing by which God can be dishonour-
ed. *' In breaking the law, dishonourest thou God." Rom.
ii. 13. He can be dishonoured by nothing but sin. And,
(3.) Let such consider, do they desire perfect sinlessness ?
yea or no : and let them deal faithfully with their souls in
that particular. Do I desire to be perfectly free from sin?
or do 1 hate every thing of sin, so as to long for nothing
more, than perfectly to be free from it ? Let their own
conscience give an answer to them concerning this, whether
they can sincerely say, they do desire nothing so much as
perfect freedom from sin ; they do desire to be rid of that,
by which alone they do dishonour God. And you must
know, that sin, in the very nature of it, is more dishonour-
362 SALVATION BY HOPE.
able to Godj than it can be hurtful unto them: it is botli
dishonourable to God and hurtful to us ; but the principal
thing is a dishonour to God, as it is against him first. It is
against us but secondarily, and in the lowest place. Let
them then bethink themselves; suppose sin did not hurt
me, yet do I not hate it, and do not 1 desire to be perfectly
free from it, as a thing that dislionours God, and as it in-
clines me to dishonour him? And it is an uncreaturely
thing, as it is a vile thing, to have that in me whicli is an op-
position and contrariety in its own nature to the Best of
beings, the most perfect and most excellent of beings.
And then,
(4.) That the blessedness of heaven further lies in the
soul's entire satisfaction, and acquiescence in God, which is
the thing we mean by enjoying him. Fruition is the soul's
rest. The blessedness of the heavenly state lies in the soul's
perfect rest and acquiescence in God, as the best and most
satisfying good. And hereby it is plain, that we honour
him the most that we are capable of doing, for if the soul
do perfectly rest satisfied in God, as the best and most ex-
cellent good, we do thereby voluntarily acknowledge him
in the most significant (to wit, in a practical) way, to be,
(what really he is, as he is God,) the best good, the most
comprehensive, and the most absolutely perfect good. The
soiil doth most honour him, in enjo^nng him, more than it
is capable of doing any other way ; for my continual enjoy-
ing him, to wit, my continual rest and satisfaction in him,
as the best good, is my practical owning him as such. And
that is honouring him, when I draw off from all things else,
and say, You are not good enough, you have not that excel-
lency in you that is suited to the nature, excellency, and ca-
pacity of my soul. Then you betake yourself to God, and
there you eternally acquiesce, and take up your satisfaction
and rest. This is to confess, actually and practically, that
he is all that, which ail the creation besides is infinitely
short of to you. And so to do, is to glorify and honour
him, the most that you are capable of as creatures. In our
enjoying him, we glorify him most. And then, lastly,
(5.) As that which is so clear and sure (as I think) to put
all out of doubt, if any can say that they hate sin, as the
worst of all evils that can exist, or be in being ; and do
love God as the best of all good, as can also exist, and be
in being : this hatred of sin as the worst evil, and this love
of God as the best and highest good, must proceed from
the operation of his own Spirit; none could ever hate sin
sER. xxYi.) Love to God and ourselves aomtcctcd. 3t)3
as the worst of evils, and love God as tlie best of goods,
but by the peculiar operation of the Holy Ghost. Now if
the Holy Ghost does produce these great effects in any,
)'ou may be sure he can do God no wrong in these produc-
tions of his : he governs his own productions equally. The
Spirit of God can never be the author of any one's doing
God wrong. That you should desire a good for yourself,
more than for glory to him, when such operations in you,
as hatred of sin, and love of God, do proceed from his own
Spirit, that Spirit will never be the author of irregular mo-
tions, so as that you should desire your own felicit}^ more
than the glory of God.
And, therefore, though these things lie mixed in you,
there is love to God, and love to yourselves: and there
ought to be both, but you cannot tell which is predomi-
nant, by an immediate inspection and view of the effects;
look to your cause, and these effects could proceed from
no other cause, but the operation of the Divine Spirit; that
is, you could never hate sin, but from the Spirit of God.
\ou find that you do hate it, but you do not know whether
it be because it is most dishonourable to God, or because it
is hurtful to you : yet, I say, your hatred of it proceeds
from the Spirit of God. And again, you do love God, but
so love yourselves, and your own salvation, that you have
one interest in the matter: you love him, in order to your
enjoyment of him; you love him, in order to your fruition
of him, which is a good to yourselves, and so it ought to
be. But you know not which desire is more predominant,
which you desire or covet more, that you may be happy, or
God be glorified in your fruition of him ; I say, this su-
preme love to God is not the work of your own spirit, you
could not love God above all, (if it were even for your own
enjoyment of him only,) but by the help of his Spirit, And
the Spirit of God, when that is immediately at work, will
be sure to do right between him and you. It will not let
you love yourselves more than God, when that love is the
immediate production of that Spirit, living and acting in
you. And we can be surer of nothing than we are of this, that
tRere can be no hatred of sin, as the worst of evils, nor love of
God, as the best of goods, but from the Divine Spirit. And
if it be from a Divine Spirit, that Spirit will not be the au-
thor of so irregular a motion in us, that we should design
ourselves, more than liim, in these things. . And so much I
take to be exceeding clear and plain, in reference to this
doubt ; and it is very unreasonable that any should trouble
364 SALVATION BY HOPE.
themselves much about it, but fall admiring and blessing
God, that hath made them hate sin as the worst of evils,
and a thing by which he is dishonoured ; and to love God as
the best good, which is as inseparable from the eternal en-
joyment of him, as that enjoyment is from their eternal
adoring and glorifying of him in that state. There are
many other directions remaining, but no more at present.
SERMON XXVII.*
ROMANS Vlll. 24.
We are saved by hope.
Now to go on, the next direction to be given is,
Direction 5. Ponder well and thoroughly the capacities
of your own natures. I know not what should do more to
raise and cherish this hope in you, of which the text speaks^
for you have been told it doth not speak of hope, as hope ;
to wit, all hope. There is an hope (as was said) that is so
far from saving men, that it destroys them. There are many
that are ruined, and not saved by their hope ; but it is the
truly Christian hope terminating to the last end of it, in a
glorious eternity that we are to be saved by ; that which is
truly the hope of salvation, and which is spoken of under
the notion of an helmet, the seat of counsel and design;
and it is impossible there can be any design for salvation,
without hope ; or indeed any design at all, whereof there
is no hope; and therefore I say, in order to the heighten-
ing, and improving of this hope, the truly Christian hope,
it is of the greatest necessity and use imaginable, to study
much the capacity of our own natures ; to wit, often to
recount with ourselves, what is such a creature as 1, an hu-
man creature, capable of? What are the limits and bounds
of my capacity, the capacity of my nature ?
Nothing will be plainer, (if it be considered,) than that
our natures are capable of greater, and more enduring
things, than ordinarily we employ our minds about. The
usual exercise of our minds is far from reaching the capa-
• Preached November 8, 1691.
SER. XXVII.) Study the capacities of human nature. 3()5
city of our natures : from any body that allows himself to
think, this acknowledgment will be extorted, at the
first sight or hearing, that spiritual things are greater
more excellent, and more noble, than earthly and carnal
things are. And do not we find there is a capacity in our
natures of conversing with such things? Are our natures
capable of conversing with nothing but earth and clay ?
Can they look no higher ? Can we form no notions of ob-
jects of a more noble and excellent kind ?
And they are capable of more enduring things than we
employ them about, that is, of eternal things ; nay, so far
it is from us to be incapable of having any thought of eter-
nal things, that if we could impose upon ourselves, we
cannot possibly avoid that thought; our minds will run
into an endless and eternal scheme, do we what we can ;
that is, we cannot so much as by a thought fix to ourselves
any utmost bounds, or periods of things; and therefore,
our minds do naturally run into eternity. And more than
that, we are not only capable of knowing much of spiritual,
and eternal things, things that are more noble and excel-
lent m their kind, and more lasting in duration, than the
thmgs are which we commonly employ them about.
But we are capable of understanding this higher and
larger capacity; we are secretly conscious to ourselves, that
there is nothing terrene and temporary, that can measure
the capacity of our nature, and fill up, and correspond to
It ; every man is conscious to himself of this, that allows
himself to think ; we are not only capable of knowing that
there are spiritual things above the sphere of sense, and
eternal things above the bounds and limits of time; but we
are capable of knowing that we know it; to wit, we are
conscious to ourselves of the greater and larger capacity of
our natures. "^
And that being supposed, truly it must be said of us, we
know too much, to enjoy no more. If we are not to hope
for more, we know too much ; we know that there is a
glorious sphere of spiritual objects, that lie above the reach
of our sense; we know there is an eternal state beyond the
bounds and limits of time; and knowing this, we know too
much, if we are not to hope for more. And if that indeed
were the state of our case, that we are to hope for no more
than what lies within the compass of our present state, it
might make a mere philosopher to curse his nature, that
ever it should be capable of prospect, that ever 1 was a
creature capable of prospect, and yet so doomed and con-
3G(> SALVATION BY HOPE.
fined to the strait and narrow bounds of this base earth as
to have nothing to enjoy, higher and greater, than this can
aftord me. Study the capacity of your nature, and think
with yourselves, this immortal mind and spirit that I have
in me, is it to be supposed it could have been put into me
only to sustain a mean, vile flesh, that after the greatest
and utmost care, must at length rot in the dust ? Had I a
reasonable immortal soul put into me, only to enable me to
eat and drink, to please and indulge sense ? A brute is fur-
nished for such purposes as these, as well as I. — What?
Did I need a mind, an intelligent mind, an immortal mind,
for such purposes as these ?
A man may confirm it himself, that he is not in a dream
about the larger capacity of his own nature; for when he
finds he hath in him a mind, is that a dream ? Do not 1
know, I can know ? Do not 1 understand, that 1 can un-
derstand ? And that I have that in me that can think ? And
I beseech you, what proportion is there between a thought,
and a clod of clay ? 13etween a mind, and a piece of earth ?
That the capacity of this mind should be filled up with any
earthly thing, what proportion is there in that ?
And then, that this mind of mine must be an immortal
thing, and so exist in an eternal state; I cannot be in a
dream about this; for I beseech you, what proportion is
there between a thought and death ? Is it a likely thing,
that a thing that can think, can die ? If I have that in me
that can think, i have that in me that cannot die.
And then, reckon it unworthy to hope beneath the ca-
pacity of your nature ; to let 3'our ordinary hope, the hope
that is to live in you, and guide your course, to let that
(I say) sink beneath the capacity of your nature. And
again.
Direction 6. Consider much, the large and immense
goodness and benignity of the divine nature; and do not
think it agreeable to that, (as it is certain it cannot be,)
that there should be such a sort of creatures endowed witli
a spiritual, immortal mind, that should not be accommo-
dated and suited with proportionable objects. Consider
the goodness of God to this purpose, as it appears in other
instances. You see that all other sorts of creatures he
doth accommodate with suitable objects. Look to your-
selves, consider his goodness to you in other respects all your
time hitherto. He is that God (as good Jacob when dying
said) <' tiiat hath fed me all my life;" through him you were
born, and through him you have lived ; did he give you the
SER. xxyii.) Study the goodness of the Divine Nature. 367
appetite of meat and drink, and hath he not given you
meat and drink too ? If he hath given you faculties in your
inferior nature, he hath assigned you their particular suit-
able objects. And do you think that if he hath given you
also rational and immortal minds, it could stand with so
vast goodness, not to suit them with proportionable objects
too ? Is that like his other methods i When the whole
earth is full of his goodness, this region, this seat of apos-
tacy, and wickedness, all the creatures looking up to him
with craving eyes, and he satisfies them all : therefore it
cannot be on his part that ever there should be such a flaw,
such a defect, in the order of things in his creation, that he
should have made an intelligent, immortal mind and spirit,
and never have provided for it a suitable good, that may
answer the capacity of his nature; and you already knovv,
that there is no terrene, or temporary thing, that is a suit-
able good to it.
' And thence it cannot but be, (for the matter must not be
refunded upon the Creator,) I say it cannot but be, that if
souls be miserable, it must be by themselves ; their aver-
sion from God, their refusal to return to him, their resist-
ance of the methods he hath used for the gathering back of
wandering souls : they will not return, they love earth and
vanity more; and if this, indeed, be the habitual temper of
any soul under that gospel, which is designed on purpose
for recovering and reducing souls unto God, and this dis-
affection of theirs cannot be overcome, this is the highest
provocation that can be given to goodness itself; and
goodness itself must most highly justify and gratify itself
in the ruin of those souls, who have had the ofters made
them of a suitable correspondent good, but Jived all their
days, while here in the flesh, in the refusal, and contempt,
and defiance, of these off"ers. And ag^in.
Direction 7. Consider the confirmation that God hath
so expressly given of his special good-will to his own, be,
sides what may be collected of his common goodness to-
wards tile generality of his creatures ; think how he has
confirmed to them, that are become peculiarly his, his
peculiar kindness, and favour; and their right and title to
that heavenly inheritance which they are finally to hope
for : he hath sundry ways confirmed it to them.
1. By their regeneration; by which he hath in a great
measure cured (to wit, in a prevalent degree) the depravity
of their sensualized nature. And even in the work of rege-
nerating them, begotten them to this very hope, or to the
SALVATION BY HOPE.
hope of this very state. " Blessed be the God and Father
of our Lord Jesus Christ, who hath begotten us again to a
lively hope." 1 Peter i. 3. To what living hope, or the
living hope of what ? Why, " of an inheritance incorruptible,
and undefiled, reserved in heaven for us." It is true, you
had a capacity in your natures, of higher, and greater
things than this earth affords ; but what signified a mere
natural capacity, that was overwhelmed with vicious inclina-
tions when there was a capacity of greater things, but no
habitude ? Bat now there is a gracious habitude in the
work of regeneration, added to the natural capacity, which
repairs the natural powers to those exercises, which that
capacity comprehends and means. The understanding is,
in some measure, rid of the cloudy darkness that hovered
oft over it before : " The}' that were darkness" in this work
of regeneration : are made "light in the Lord." Eph. v. 8.
They are become light :— they were dead in trespasses and.
sins ; here is a divine life made to spring up in them, that
aims at God, that aims at heaven, that aims at immortal
things ; and whatever is born, must be fed ; here is a new
creature born, that cannot be fed at the common rate, how
should this heighten, and raise hope ?
2. He hath taken them into union with his own Son,
who is the primary great heir, and in whose right they
come to be sons, and so come to be heirs ; how should this
raise hope in me? I am taken into union with the Son of
God. If you receive him you are so ; that is the amplexus of
the soul ; that faith by which the soul receives him, thereby
it comes to be adjoined to him, and so to be invested se-
condarily with his right. " To as many as received him,
to them gave he power to become the sons of God." John
i. 12. *' And if children, then heirs; heirs of God, and joint
heirs with Jesus Christ." If you share with him in the
sonship, then you share with him in the inheritance too.
You have a right, even as the sons of God, to this inherit-
ance ; this heavenly state, in all the blessedness and glory
of it belongs to 3^ou by right of inheritance ; or as you are
heirs of it, " heirs of God, and joint heirs with Jesus
Christ," and so you are to be glorified with him : and what ?
Are you not to hope for your own inheritance ? That which
doth belong to you by right of inheritance, are you not to
live in the hopes of it ? And,
3. There is God's special promise superadded to all this ;
to wit, that he will give grace and glory; and that the
things that " eye hath not seen, nor ear heard, neither hath it
SBR« XXVII.) Often renew your Covenant with God. 369
entered into the heart of man to conceive, are all prepared
for them that love him." And,
4. He hath added his oath to his promise, that the heirs
of promise might have strong* consolation from the two
immutable things, the promise and the oath superadded, by
which, it is impossible for God to lie. Heb. vi. 17, 18.
And why should not hope live and flourish, in reference to
this inheritance, the heavenly state you are linally to look
for upon all this ? therefore, take tliat for a further direction,
often to recount with yourselves the express confirmations
and assurances, which God hath given of his special kind-
ness to his own, and of their right to the heavenly inherit-
ance. And again,
Direction 8. Often renew your covenant with God,
that so this hope may be cherished and live in you. Renew
your covenant with God often, by which he becomes yours,
and you his ; by which he once became so, that so you may
have a constant, explicit notion, or apprehension of him, as
such ; that you may not look towards him as a stranger, as
an unrelated one. Tbere is nothing needful to make him
yours, and you his, but this mutual agreement by covenant
between him and you. The matter is unalterable on his
part ; and you may be sure that nothing is more requisite
on your part ; nothing can be more requisite, than that you
often commune with yourselves about this matter j Do I
stand to my covenant ? I once said I was Vvilling that God
in Christ should be mine, and that I in Christ should be his;
am I still willing? Do I stand to this, covenant with God
in Christ; yea or no ?
Then consider, whence are your expectations to be ? I am
not to have my great expectations from a stranger, from a
strange god, but from a God of my own. " This God is
our God for ever and ever, and he that shall be our guide
even unto death." Psalm xlviii. last verse. How great a
thing is it to be able to say, " God, even our own God shall
bless us." Psalm Ixvii. 6. Your hope will languish if you
let the apprebension dwindle of the relation between God
and you ; so that you look not towards him from day to
day, and at all times, as a God related to you, upon the
terms, and by the tenor, of an everlasting covenant ; how
wisely will that man look about him in his wants, and in his
languishings, that hath no one to expect help and relief
from ? From one no more than from another ? That is, if
all about him, or with whom lie is to expect, are equally
strangers to \\\xq, and he can have no ojore e?cpectation
VOL, VIII. 2 B
370 SALA'^ATION BY HOPE.
from one than from another. To hear of the name of God,
that he is a great God, a bouutiful God, and that there is
an immense fidncss of goodness in him ; but what is that to
me, when I have no concern with him, nor he with me ? But
when you know, that there is northing requisite, to bring
about a fixed relation between him and you, but your con-
senting to the terms of his covenant ; " I entered into co-
venant with thee, and thou becamest mine." Ezek. xvi. 8.
If that be from time to time recognized, be made more and
more explicit, then are you to walk in this sense from day
to day. This God is my God, and I am his. And then what
may you not hope for ? Wiiat may you not expect from
him, in reference to present support, and final blessedness ?
And again.
Direction 9. Keep up a continual intercourse with God
hereupon, walk with him if he be yours and you be his, and
that is ascertained by a sure covenant often recognized j
then accordingly, walk with him continually, keep up an
intercourse by acts of reverence, and trust, and love, and
subjection ; so is the intercourse to be kept up, for you
must consider, it is not an intercourse inter pares, between
equals ; but it is an intercourse between an all-sufiicient
God, a self-sufficient God, a sovereign Lord and Ruler, and
a mean indignant object, and (who ought to be) a subject
creature ; and so only ought the intercourse to be kept up.
" As the Father loveth me, so have I loved you : continue
ye in my love. If ye keep my commandments, ye shall
abide in my love, even as 1 have kept my Father's com-
mandments, and abide in his love." John xv. 9, 10. And so
are we directed to keep ourselves in the " love of God."
Jude, verse 21. This is the %vay to maintain hope, waiting
for his mercy by Christ Jesus to life eternal. Be in his
fear all the day long, keep your hearts in a subject frame
and posture towards him; keep you in a depending frame;
keep you in a complacential frame, always apt and ready
to exert acts of love, kindness, and good-will towards God.
Oh, that I could do more for thee ! I love thy name, thy
honour, thy interest, thy presence, thy communion. In this
way let intercourse with God be kept up, and so hope will
flourish, will do its part towards the saving of you ; even
the saving you out of the gulph in which you now lie,
almost swallowed up, only to be saved by this hope, such
an hope as is subservient and conducing thereunto. Again,
Direction 10. If such an intercourse should be intermit-
ted, (as can never be, but by slips and failings on your part,)
SER. XXVII.) IValk more circumspectly. 3/1
hasten the restoring of it. As you vaUie the life of your
hope, and as you value the life of your souls, hasten the
restoring of it. That is not to be borne, for one to .-ay, Now
the intercourse ccascth betv.cen God and me; What?
that there should be a discontinuance of my commerce
with God, this is not to be borne. Oh ! hasten to get all
rectified, and set aright, by renewed applications of the
blood of Jesus; by speedy and serious turning to God with
all the heart, and with all the soul. By any such more ob-
servable slips hope hath got a wound, and it is to be healed,
recovered, redintegrated, by such a return ; your return to
God in Christ speedily and betimes.
Directio)i 1 1 . After that walk more '^ circumspectly, not
as fools, but as wise," as knowing you are to live and be
saved by hope ; and your hope is to live, and be main-
tained by your continual commerce with God. Walk accu-
rately according to the gospel instructions ; to wit, accord
ing to the instructions and teachings of appearing grace*
The grace of God, that bringetb salvation, hath appeared,
teaching us, what? that " denying ungodliness, and worldly
lusts, we do live soberly, righteously, and godly in the
present world;" and what is the consequent hereupon?
" Looking for the blessed hope, and the glorious appearing
of the great God, and our Saviour Jesus Christ." Now, as
being taught effectually by the grace that hath appeared
bringing salvation. Oh, deny " all ungodliness," and every
thing of ungodliness ; deny it as an abhorred thing, as a
most abominable thing. What ? Should I bear an ungodly
frame of heart to him, whose grace hath appeared to save
me ? And all " worldly lusts ;" shall worldly lusts rule in me,
and govern me, who am a disciple of grace, and under the
teachings of grace ? And it teaches me to live soberly,
righteously, and godly. Oh ! let us comply with these
teachings, when we see what will be the end of it, what
will follow, then we shall live " looking for the blessed hope;"
how reviving will our own hope be to us then ! How full
of vigour, how full of sweetness, and how full of power,
and life ! Every thought of that blessed state will even
bless our souls, and make them flourish as a field that the
Lord hath blessed. And,
Direction 12. Converse much with them that have the
same hope that you have. That is a very heart strengthen-
ing thing, mightily animating, to have much conversation
with them that will give you a reason of the hope that is in
them, " with meekness and fear;" 1 Peter iii. IS. and tg
2 B 2
S73 SALVATION BY HOPE.
whom also, you may give a reason of the hope that is in
you, with the same meekness, and the same fear. That is
fruitful, edifying conTersation, to converse with them that
will interchange accounts with you of the reason of their
hopes, which you can give them, and they can give you.
But if there be any that care not for that society, that can
take a thousand times more pleasure to talk two or three
hours over a glass of wine in a tavern, with impertinent, idle
fellows, from whom there is nothing of good to be gotten j
this is that they rather choose, which they can savour, can
take complacency in ; but all discourses about God and
the things of God, and the world to come, and the matters
of an eternal hope, are unsavoury and unpleasant. If this
be with any an habitual frame, from week to week, and
from month to month, and from year to year, and yet they
will tell you they hope to be saved ; oh ! the monstrous
stupidity of these wretched souls! What are they sunk into,
and that under this very gospel, which makes all things so
very plain !
I tremble to think of the case of such, when they have
nothing at all to keep off terrors from their hearts, but
either a present peremptory refusal to think, I will think of
no such thing ; or the vain hope of a death-bed repentance
at last, that shall expiate for so sensual and unchristian a
life. I tremble (1 say) to think what the case of such men
will be at last. They may have some confidence in a death-
bed repentance at a distance, while they put off from them
the evil day j but that repentance may be far fled, removed,
and hid from their eyes, when the dying hour is come, and
when they are stretched out on the bed of sickness, and
languishing. And will God overthrow his own design,
merely to comply Avith the brutish inclination of this or of
that man, when his design is to have a people in this world,
that shall in their continual, holy, heavenly, conversation,
testify against the wicked conversation of it ? But he shall
dispense with them, and let them live like so many brutal
sots all their days, and save them at last, because they say
they will repent upon a dying bed j but how such will dare
to die, God knows ; when in the mean time they hardly
dare to come to an ordinance of God, but make all the
shift they can, to avoid serious and searching preaching;
and think it a great gain to them, if they can this or that
day avoid a blow. Thou that hast lived so long in the in-
dulgence of sensual and brutish inclinations, that art afraid
to come to a sermon, or come to the I^ord's t^ble ; or the
SEE. XXVII.) Take heed of Impatience, 373
like guilt stares thee in the face ; how wilt thou not be
afraid to die, and to appear at last before the tribunal of thy
judge ? Will God alter his gospel for you, and doternnne
that a man may live an earthly and carnal life in this world,
and be saved at last; though he hath told us, that they who
mind earthly things (the gust and relish of their souls lies
there, they savour them), their end is destruction, and they
are enemies to the cross of Christ? They covuiter design the
end of Christ's dying, and so their end is destruction. And
I add,
Direction 13. Take heed of too impatient a sense of the
tediousness of your expecting state, while you are expect-
ing : we must be expectants here ; we are saved by hope.
There needs a great deal of patience ; not only in order to
bearing, but in order to expecting ; not only in order to
the bearing of evil things, but in order to the expecting of
good things : " ye have need of patience, that after ye have
done the will of God, you might receive the promise."
Heb. X. 36. And see what immediately follows the text;
" We are saved by hope ; but hope that is seen, is not hope ;
for what a man sees, why doth he yet hope for ? But if we
hope for that we see not, then do we with patience wait for
it:" so we read of " the patience of hope," 1 Thess. i. 3.
as that Avhich the apostle blesscth God for, on the behalf
of those Thessalonian Christians, having heard of their
patience of hope, how cheerfully they did endure in an
expecting state. And,
Direction 14. Labour to fortify yourselves against the fear
of death, that so your hope may live and flourish. That in-
asmuch as the final object of your hope lies beyond time,
and beyond this present world; it is a sad thing there
should be that gulph between you and the last object of
your hope, which you dare not shoot ; but are afraid of that
which you supremely are to hope for. How very imcom-
fortable a case is that, that the highest matter of your hope
should be also the matter of your fear, the going into that
estate wherein mortality is to be swallowed up of life ?
What ? Are Ave afraid of becoming immortal ? To be an-
gels' fellows, equal with the angels of God, gathered up to
the innumerable company of angels, and the spirits of just
men made perfect ? Are we afraid indeed of that which we
are chiefly to hope for? Oh! labour to overcome that
fear ; know that Christ died for this end, that you might do
it. He was partaker of flesh and blood, he took a human
body as we have here ; that " by death, he might destroy
374 SALVATION BY HOPE.
him that had the power of death, that is the devil; and de-
liver them, who, through fear of death, were all their life-
time subject unto bondage."
It is not only an uncomfortable, and an unchristian, but
it is an irrational thhig, and an unmanly thing, to live under
the continual dominion and government of the fear of that
which cannot be avoided. That is irrational ; no man can
give account of his own reason, why he should do so. It is
a scandal even to the reason of a man, to be engaged in a
continual contest against impossibilities ; that wliich can-
not be avoided, it is impossible I should avoid it. And to
bj in a constant war with this, is what no man can recon-
cile to his own understanding, if he do but use the under-
standing of a man.
And, therefore, there is nothing to be done in the case,
but to fall into a speedy union with the great Prince and
Lord of life, and then never fear death; that being the
state of our case, that this death lies between us, and our
great hope, our final hope : when we think Avhat we are to
enjoy after death, one would go through a thousand deaths
to enjoy that; and much more to die once to escape a thou-
sand deaths. We die here every day; we ^re killed a thou-
sand times over, from day to day, and from week to week ;
and if we would die a thousand deaths that way, to avoid
one death, sure we may die one death, which we are to
suffer unavoidably, that we may enjoy what we are to enjoy
afterwards. Then I add.
Direction 15. That if we are to hope for the blessedness
of the other state, as our last end, we are to hop? too for
whatsoever is certainly intermediate to the universal intro-
duction of that state : and, therefore, so far as any better
time or state of things in this world is ascertained to us,
we are to live in the hope of it, as that which shall antecede
our end ; for it is the last end that our last hope terminates
upon. But then, in the last ])lace.
Direction 16. Take heed of letting your hope ultimately
pitch upon any thing but what is itself ultimate; that is,
take heed of letting your hope settle upon any thing on
this side a blessed, glorious eternity, or upon any other state
of things: take heed of having your spirits so deeply en-
gaged upon any better state of things on earth, that you
mind less, or with much more coolness, and indifferency,
the concerntnents of the eternal state. Be not so much
taken up in the thoughts and expectations of a better scene
of things in this lower world, that tlie very thoughts of hea-
SBR. XXVII.) Live in the Expectation of Eteriuti/ . 3/5
ven, and a blessed eternity, should be unsuvoury, and
unpleasant.
This is a very grievous, (I might say) a mortal evil; so
preposterously doth it invert the course of thinirs ; it takes
down the supreme end, and substitutes some^\ilat inferior
in the room and stead of that. And though this spiritual
distemper may be indulged by many, under a spiritual pre-
tence, I would fain see religion thrive more, and God be
honoured and better served in this world : yet there is this
to be said to it, it is well, if seriously we desire such
things indeed ; but if such desires after the best state of
things that is sup])oseable in this world do grow superior
to the desires that we have of a jjerfect, blessed state of
things in the other worlds this is (I say) to set the means
against the end ; and so is quite to invert the order of
things.
Live in the glorious expectation of eternity; and live
also in the comfortable hope, that all things in this world
in order thereunto shall be managed suitably and subseni-
ently, by that wisdom that cannot err, or make a false step,
and by a power that cannot be resisted, or disturbed : but
there is a great deal of carnality under that pretence of
spirituality; and hence comes that contestation of interests
and parties; party against party, and interest against in-
terest. There will be perpetual quarrels, while all men are
not of a mind about things within the compass of time ; but
in reference to the glory of the eternal state, there can be
no possibility of such collision, but all will adoringly and
joyfully fall into everlasting adoration and praise.
And this must be the matter of our last hope. And so I
^hall shut u]) all with the prayer of the apostle : " Now the
God of peace, that hath given us eternal consolation, and
good hope through grace, fill you with all joy and peace
in believing, that you may abound in hope through the
power of the Holy Ghost." Rom. xv. 13. Amen.
376 FRIENDSHIP WITH COD.
SERMON XXVIII.
JAMES II. 23.
And the scripture icas fulfilled which saith, Abraham believed
God, and it was imputed unto him for righteousness: and he
■was called the friend of God.
In recommending to you several requisites for a continual
course of friendship with Christ, T did not mention that of
trust, than which there is not a greater requisite to friend-
ship. But that I intend to he spoken to by itself. And
therefore have pitched upon this text. Now to proceed
gradually, and in some method. There are four previous
things which I shall premise. As 1. Where do we find
Abraham to be called the friend of God? for it refers to a
former scripture, as fulfilled, that God did treat him as a
friend. We find him expressly so called, 2 Chron. xx.7.
There was a numerous, potent enemy that did seek to keep
out the people of God from possessing that land which
God had given to the seed of Abraham his friend. And
Jehoshaphat urgeth this to God in prayer. So we have it
again, Isa. xli. 8, v/here there being an occasion to men-
tion Abraham, he is spoken of also as the friend of God;
*' But thou Israel art my servant, Jacob whom I have
chosen, the seed of Abraham my friend." But 2. We are
to consider and take notice under what notion Abraham
is spoken of by that glorious title of the friend of God. It
is true he Avas an eminent saint. But was this spoken of
him under that notion ? or is it not under a common notion
as a believer? So it seems to be in the text. " Abraham
believed God, and it was imputedunto him for righteousness;
and he was called the friend of God." This is a notion
common to him, and to all believers ; and this still must
then agree with the rest of believers. Then 3. We are
further to consider what sort of faith this was in which
Abraham is accounted a righteous person, and called the
friend of God. It is plain that that faith did not consist
only in believing the general promise of having a nume-
rous seed. It did not terminate on God, abstractly without
SBR.XXViil.) Abraham's Faith apprelmided Christ. 377
a reference to Christ. It did not stand in a cold and in-
effectual assent to any divine truth whatsoever — for the
whole context shews the insufficiency of such a faith. But
to speak to this positively, and briefly, we shall consider
the object and nature of this foith. As,
1. For the object of it, is evident that it did comprehend
and take in four representations of Christ. How distinct
and explicit his understanding- thereof was we cannot
determine. But he had some notion of it : for our Lord
himself saith, " Your father Abraham rejoiced to see
my day; and he saw it and wms glad, John viii. 56. And
this must be a truth Avith us which none can question.
And we are told, that very good promised to Abraham did
eminently intend that one seed, which was Christ, Gal. iii.
16. And we are there also told, verse 17, that the covenant,
that was not at first made but renewed with Abraham, was
the covenant of God in Christ. And we are likewise told that
this seed of his was to possess the grates of their enemies ; and
that nations should be blessed in him. So that his mind was
directed, that from this seed of his, himself should expect
blessedness. And it cannot otherwise be supposed. And
ergo, that as the eye was fixed upon Christ, as his seed by
promise, and through that to be blessed himself. The
prophets themselves did not fully understand their own pro-
phesying of him. Some ju'ophccies they must be supposed
to have, though not most distinct and clear to themselves.
go Ave find, 1 Pet. i. 10, 11. " Of which salvation the pro-
phets have enquired and searched diligently, who prophe-
sied of the grace that should come unto you : Searching
Avhat, or Avhat manner of time the Spirit of Christ which
was in them did signify, when it testified beforehand the
sufferings of Christ, and the glory that should follow."
And,
2. As to the nature or kind of that faith, in reference to
the object, it must be such as, according to his understand-
ing of the discovery he had there, nuist be an embracing of
his heart and Avill towards this object. He doth close
with Christ according to the representation he had of him.
Christ was the sum and substance of the Gospel — faith in
the mind and heart of Abraham, as far as the discovery was
made to him.
And now the way is plain to that which I principally in-
tend for the ground' of discourse from this text, to wit :
Doctrine. That there is much of friendly commerce be-
tween the blessed God and the souls of men in and about
3/8 FRIENDSHIP WITH GOD.
the production and exercise of that faith upon which he
counts them righteous, and doth justify, and will finally
save them. This is the substance of what I intend to insist
upon from the whole of this text. I take it to be clear that
Abraham's faith was the same for kind and nature with
that by which all believers are justified and saved. And he
was called the friend of God. And then I say there is much
friendly converse between God and souls in the production
and service of that faith which justifies and saves. Now
take notice,
1. That I do not consider that discovery of friendship
in the single act of faith, but take a further latitude, as to the
production and exercising of that faith. There is a friend-
ship in that whole ingratiation between God and souls,
when he is about producing, and they about the exercising,
of that faith. And again,
2. Take notice, that I do not speak of faith here as justi-
fying only, but of faith as saving also, being led thereto by
the context, and by my own design. By the context, which
speaks of faith under both notions, as justifying, in the
words next following. And as saving, in the l4th verse :
Can such a faith save him ? And upon account of my own
design, i. e. of discovering the friendship which appears
in this matter, Avhich certainly is eminently seen at the
last in salvation, as that is the result of all the transactions
between God and the soul in these matters. And again,
3. Take notice that hereupon this friendship is not to be
considered merely as begun, but as continued unto the last:
for friendship doth not lie in a single act, but a state.
And ergo, there must be a continued course of friendship,
frequent repetitions of such a kind and manner as there was
in the inchoation, the beginning of this friendship. There
may be intervals of it, after some notable failure on the one
part or the other. And there must be somewhat done to
the keeping of it on foot throughout ; for that it never be
totally broken oflf with them whom the end, the perfection,
the consummation of it, shall take place at last, to wit, their
final and eternal salvation. And,
4. Further consider this, that wheresoever there is true
friendship (admitting it to be called so in the best and pro-
per sense) it must be mutual. A man cannot truly and
properly be said to be a friend with an inanimate subject,
and there may be a disparity both natural and moral. As I
can have no friendship, or there can be no entire and full
friendship between me and a stone 3 so neither can there
SER. xxviii.) God's friendly Instructions and Counsels. 379
be between me and an enemy. Though I may have
friendly propensions towards such an one, yet an actnal,
friendly intercourse tliere cannot be, if there be an inca-
pacity in the other subject, either natural or moral.
Ergo, to speak to the subject cf the intercourses of friend-
ship, that are in this transaction between God and the soul
in and about this production, and exercising of that faith
by which he justifies and saves, it was fit to premise these
things. And these things being clear. I am to shew,
I. What there is of a friendly ])ropension on God's part
towards the souls of such with whom he so negotiates, in
the management and conduct of this matter. And the
friendship herein, on his part, appears in general in these
two things.
1. In friendly instructions and counsels 5 and,
2. In friendly performances, or actual communications.
1. In friendly instructions and counsels: so he is a wise
friend; as in the other he is a powerful one. His wisdom
appears in his instructions and counsels ; and his power in
his performances and communications; but neither of these
exclusively of the other. And,
(1.) It is much of friendly propension, thatGod discovers to
men in bringing about that faith Avhich is justifying, in the
friendly instructions and counsels he affords them in order
hereunto. And we must take in this, that what as to his
purpose he speaks by his word to them, he doth by his
Spirit impress upon them. This is as the seal to the wax,
which makes and leaves its impress thereon. What he
speaks outwardly by his word, he speaks internally by his
Spirit, which makes use of the word to enlighten their
minds with, and begets correspondent characters on the soul,
so as to make the word effectual. And,
He instructs them concerning their undone and miser-
able state while they remain strangers to him, and enemies
against him. He speaks copiously to them of this by his
word; and must be understood to speak correspondently
hereof by his Spirit. Thou art in a state of separation from
me, who am the Author of thy being and blessedness.
Thou art insensible of this state, and thou (hinkcst that thou
needest not God, thou canst live without him in the world.
Whereas thou art lost, a guilty creature, liable to wrath :
and thou art an imjDOtent creature ; thou canst not escape
or deliver thyself: and what will become of thee, thou hast
not righteousness nor strength! It is necessary that the
soul do apprehend and feel this, and the misery of his state
380 FRIENDSHIP WITH GOD.
while he hath no God, no interest in him, nor righteousness
to recommend him to God. Men have not a word to say
for themselves in this case. The power of God is engaged
against them. Against his justice they can say nothing,
and against his power they can do nothing. When there
is a design of friendship on foot, then God takes the soul
aside, and shews it all this, to convince it. God now brings
things home with a strong hand, and makes the soul con-
sider what it may expect, if it continue in a war against
Heaven. Then,
(2.) He instructs them (and there is much of friendliness in
it) concemiiig his own reconcileableness to sinners. God
declares it in his word, and he speaks it over again to their
own ears and hearts. Men will not mind what is said in
the Avord. They might easily see that he is placable and
willing to be reconciled; his giving them much of his
goodness, and his exercising patience and long suffering to-
wards them, and all this to lead them to repentance. He
expostulates the matter with men on plain evidence of the
things themselves: " Or despisest thou the riches of his
goodness, and forbearance, and long-suffering; not knowing
that the goodness of God leadeth thee to repentance?"
Rom. ii. 4. But he hath spoken out to men in the gospel,
wherein he opens his heart, and declares his counsels to
them. But all this needs to be spoken to men inwardly.
He urgeth and inculcates his mind and will to them ; rea-
sons and argues with their souls. Why hast thou not
understood all this hitherto ? but thou understandest it now
that I am a reconcileable God, if thou now fall not in with
my method for this end. This is of mighty importance for
bringing about such a friendship ; for while men appre-
hend God to be irreconcileable, that will lead them to
despair, and be an hell upon earth. But to behold a gospel
of grace and reconciliation, and having it set on so as to
apprehend the thing indeed, this engageth the intention
and mind to consider the terms offered. And then,
(3.) He instructs such souls about the great reconciler and
mediator of their peace, into \vhose hands he hath put all
this affair; unto whom they must be beholden, from whom
they must receive all that grace that is requisite, either to
the changing of the state, or the changing of the frame.
And if men be not inwardly and with efficacy instructed
concerning all this, the very doctrine of reconciliation itself
would very slowly enter against those mighty objections,
which it might meet with in a considering mind. For any
SER. XXVIII.) God's friendly Imiructions and Counsels. 381
one that understood the nature of God, and considered him
as a being absolutely perfect, and so apprehended bis holiness
and his justice to be in the highest perfection in him, as
Avell as his other governing attributes; if one thought
should arise in the mind of such a person, about contracting
a peace and friendship with his God, Oh, how shall he
answer it to himself, when his own mind tells him, his
nature admits of no change, and my nature, by any power
of my own, admits of none. God will not change his nature,
and I cannot change mine. This very nature and natural
state put me into a posture of direct hostility against his
sovereign authority, against his justice, and against his
holiness, all at once. If a man in this case hath no way in
view how God can consistently with the honour and dignity
of his authority and government, and the unalterableness of
his eternal law, be reconciled to a sinner, and lead him
into communion with himself: here lies an objection in the
mind of such an one, against the sum of the gospel, if that
were held faith only in general. That is, that God is will-
ing to be reconciled to sinners. For what? Is he willing
to deny himself? To come down from his throne to quit
his government? or is it possible to him to change his
nature, to be less just and less holy than he essentially is ?
But when there cometh to be a distinct explication of the
way and method wherein God can honourably, and consist-
ently with his truth, justice, and holiness, be reconciled to
sinners; to wit, by the discovery of the doctrine of the
Mediator; and when this discovery is inwardly applied and
brought home ; that which was before a stumbling-block,
and a mountain of opposition raised up in the soul against
the truth and purpose of the gospel, vanisheth, and the
way is plain, smooth, and open to it; and so nothing
remains but to fall in with it. But oh, how friendly is
this, not only to speak this in an unregarded, external rela-
tion, but to speak it internally to the mind and soul, and
make it apprehended and understood. To shew unto man
his righteousness, who it is that he must be beholden to
for all that is requisite for the changing of his state, and for
changing his natural frame and inclination, when he must
have righteousness and strength. To declare all this by
inward, internal light, oh how friendly is this converse!
These things are spoken thousands of times over, to the
stupid and inadvertent generally, and they never take
notice of it. But when he comes to make light, and to
shine through that darkness which enwrapt the heart, then
982 FRIENDSHIP WITH GOD.
hope begins to take place. Then saith such a soul, " I see
it is a feasible thing, a practicable thing that the gospel
proposes ; I see God hath put the management of all these
affairs into such a hand as can at once both reconcile his
attributes to one another, and reconcile him to us, and us
to him. And then.
(4.) He instructs concerning the way and method of com-
ing to have an interest and part in Christ. So as to have
both righteousness and spiritual life in him and by him,
i.e. upon being united with him. This is the way ; and he
instructs the soul that there is not only a fulness of all
grace in his Son, from whom they are to receive righteous-
ness, and the regenerating spirit also ; but there is a way
of coming to be interested in all his fulness, and in that
renovating Spirit : and, we then must be united to him.
" Of him are ye in Christ Jesus, who is made unto us
wisdom." Then we are told there must be union. And
how is that to be brought about ? Why, thou must be in
him, in order to this interest and participation from him.
This wisdom and righteousness, and sanctification and
redemption, which are in Christ, are nothing to thee that
hast no part in him; but his wisdom is thine, his righteous-
ness is thine, his sanctification and redemption thine ; but
all this upon supposition that thou art in him. There
must be such an union in order to that participation. But
how is this union brought about ? Why, he that is the author
of the whole design, is the author of this union ; *^ Of him
are ye in Christ Jesus, who of God is made unto us wisdom."
1 Cor. i. 20. Thus this union must be of God.
But then you must consider this to be very proper and
wholesome counsel to you. "Acquaint now thyself with him,
andbeatpeace: therebygoodshall come unto thee." Jobxxii.
21. Suetohim for allsuch counsel as anywise man would take
and follow. A« Luke xiv. latter end. " Or what king going
to make war against another king, sitteth not down first, and
consulteth, whether he be able with ten thousand to meet
him that cometh against him with twenty thousand ? Or
else, while the other is yet a great way off, he sendeth an
ambassage, and desireth conditions of peace." This is good
counsel, which is secretly prompted unto that. Oh, sin-
ner, sue for peace. Thou canst never, with thy feeble
power, oppose and contend in a war against Almightiness
itself, that comes armed with terror and vengeance against
thee. This cannot be : it is thy way to sue for peace. And
we are told ia what way God will be reconciled, if ever to
SER. XXIX.) God's friendly Performances. 383
be reconciled ; that is, it must be in and by the Mediator.
Here is suitable counsel given thee. He counsels thee,
Rev. iii. 18. " 1 counsel thee to buy of nie gold tried in the
fire, that thou mayest be rich ; and white raiment, that
thou mayest be clothed, and that the stiame of thy naked-
ness do not appear; and anoint thine eyes with eye-salve,
that thou mayest see." You are externally counselled to all
this in the gospel. And it may be there are such direct
intimations given to minds too; it is likely very often but
little regarded. But that such counsel should be given is
very fi'iendly. What wilt thou do, thou undone lost crea-
ture ? Thou hast no clothing, but must a|)pear naked before
the divine vindictive justice; nothing to fence thee, nothing
to arm thee against the stroke of vengeance. Thou art run-
ning on blindly upon thine own ruin. I tell thee where
there is eye-salve for thee, and where there is clothing for
thee, and where there is every thing that thy necessitous,
indigent, undone state requires and needs; I counsc4 thee
to betake thyself to him, to apply to him. This is very
friendly counsel. It is friendly in the design and aspect
and tendency of it, ;is it presents itself to thee in the exter-
nal word; but much more when it is inwardly suggested,
when the thing is inculcated inwardly to the mind and
heart, and thou art beaten upon by these things, thou art
so and so counselled. Why dost thou not hearken to coun-
sel? Why, in such things as these, there appears nuich of
friendship on God's part ; that is, in the friendly instruc-
tions and counsels which he is pleased to give, especially
internally and correspondently, as it must be, with the
external revelation of his mind concerning these things.
SERMON XXIX.*
JAMES II. 23.
uind the scripture was fulfilled, &c.
2. The friendship of God appears in his friendly perfor-
mances and effectual communications. We are to know
that his friendly design towards souls doth not terminate
here; itreacheth further. That is applicable enough in this
case which is spoken in reference to lower and inferior
ca^-es in the 15th and 16th verses of this same chapter : "If
a brother or sister be naked, and destitute of food, and one
* Preached 24th Sep. 1693.
884 FRIENDSHIP WITH GOD.
of you say unto them, Depart in peace, be ye warmed
and filled; notwithstanding ye give them not those
things which are needful to the body, what doth it profit ?"
It would profit as little if God should himself but at
the same rate treat men's souls ; give them good
words, though very apposite and suitable to their case ;
say to them, Be warmed, be filled, but not give them the
things requisite to their souls, what would that profit them ?
Compare that with 1 John iii. ]J, " But \vhoso hath this
world's good, and seeth his brother have need, and sliutteth
up his bowels of compassion from him, how dvvelleth the
love of God in him ?" What he may shew of kindness and
good-will is nothing like the love of God. God's friendly
propension towards miserable, necessitous souls, did shew
itself at another rate than merely in advising and counselling
them, or seeming to wish them well : his friendship exer-
cises itself in the most considerable acts of external
benefaction, in doing them good, and rejoicing over them
to do them good, "with all his heart and with all his soul,"
as the expression is, and his own words are. But as to this
also, I shall give you instances how this kind of friendship,
by way of communication and performance, on God's part
appears. As
(1 .) That he ingenerates this faith ; he works it in us. It is
called a " fruit of the Spirit." Gal. v. 22. And it is said to
proceed from the " Spirit of faith." 2 Cor. iv. 13. We are
told that " by faith we are saved, and that not of ourselves ;
it is the gift of God." Eph. ii. 8. That faith we are not to
take separately and alone : but it heightens the love and
gift, that we do believe and are saved by faith, " and that not
of ourselves ; it is the gift of God." It is by this faith that
the soul is brought into union Avith his Saviour ; by it, it
comes to himj by it, they receive him, John i. 12, and
it is by this they come to the Son, and to have life.
1 John, V. II. It is in order hereto, that God the Father is
said to draw souls to Christ, and they are said to come to
him. John vi. 44, " No man can come to me, except the
Father which hath sent me, draw him." What friendliness
is this to induce and draw souls to Christ! We must un-
derstand that drawing aright. It is not dragging by violence,
but as himself expresses it, that, (Hosea xi. 4,) " I drew them
with cords of a man, with bands of love; and I was to them
as they that take off the yoke on their jaws, and I laid meat
unto them." It is by a gentle but eftectual allection, drawing
you to him j peaking it by reason and love in conjunction.
SER. xxtx.) God imparts Faith. 385
to appear to be your interest and concern ; an<l so M'ork-
ing on love to yoursehes that it may be inll)r()^e(l into
a love to him too. When they are brought in with a love
upon indigency first, they may grow into a love of compla-
cency and highest delight afterwards ; one love being the
loadstone of another — loving because you are first loved.
But look into these acts, and you will see what a friendly de-
sign there mnst be in faith which is jjroduccd by union with
Christ. By the result of tliat faith, you will see the kind-
ness of it. There must be friendship in him that will en-
gage my trust when it is nothing to him; he gains nothing
by it, but it is necessary and beneficial to me. I do in this
case take pains with myself to trust in him, working, but
only so as one man may upon another in order thereunto ;
for they cannot immediately touch, and attract, and turn,
and draw hearts. They can but use apt and suitable me-
thods in order hereunto ; but if they do that, there is much
of kindness in the design : when one takes great pains,
and uses industrious endeavours to induce to trust in him,
he himself having no advantage by it, but I gain bv it the
greatest things. That the blessed God should induce and
engage souls to trust in him, when it can be of no advan-
tage to him ; but he knows that without it they must pe-
rish and be lost ; when he doth not only invite them to trust
in the Lord, stay themselves upon their God, rely upon him
and upon that truth and fidelity that never failed any; how
friendly is this ! To insist on it from time to time, not to
give over the soul that hath often neglected him in making
these overtures ; this is wonderful friendly. To draw the
soul into union with Christ, and with himself in and by him;
this is to bring such into a state of blessedness. " Of him
are ye in Christ Jesus," &c. You are foolish creatures, but
he will be wisdom to you ; you are guilty creatures, but he
will be righteousness to you ; you are im])ure creatures,
but he will be sanctification to you; you are enslaved crea-
tures, but he will be redemption unto you : all this is of
God. And whereas he doth manifestly design to reunite
souls to his Son, and by him to himself ; how friendly is this
design. He intimates hereby that such and such can never
be too near to him, or he too close with them. But,
2. This divine friendship a])pears in his hereupon' count-
ing them righteous, and imputing righteousness to them,
as the text expresses it : " he believed God, and it was
counted to him for righteousness." This faith was given
Abraham, and thereupon God counts him righteous ; and
VOL, VIII. 2 C
386 FRIENDSHIP WITH GOD.
SO he does every believer besides. And is not this a most
friendly estimate ? is it not to count as a friend, to count us
righteous who were far from righteousness ? He not only
pardons, but accepts as righteous. We should count this
wonderful friendship, when we consider our state ; we were
creatures under a law that cursed every one that " continued
not in all things v^^ritten therein to do them :" and we had
broken that whole law, in every part of our duty as to love
of God, and our felloAv-creatures of the same order. From
the depraved nature of man, being carnalized into en-
mity against God, and hatred one of another, " the car-
nal mind is enmity against God." Rom. viii. 7- This is
more than the breach of every command ; for my quarrel
is not against this or that precept, but against subjection;
and so my design is against the divine government : now,
is not this friendly when he will thus give faith to such,
and reckon and impute righteousness to them? I know
there is, as to this, commonly introduced a very unneces-
sary and trifling disjjute. What it is that is counted for
righteousness? When the matter comes to be thus stated — is
it the act of believing or the object believed on ? and the
question will be easily answered by putting another ques-
tion : — Suppose it be asked, What is that which clothes a
man J — is it his garment, or his putting it on ? Sure, a
very ordinary understanding would find no difficulty to an-
swer it. The garment would never clothe a man, if it were
not put on : and the action that a man uses in putting on a
thing would not have clothed him if he had not the garment:
and ergo, these two must contribute together for this end,
of being clothed, but in different kinds — it is the garment
when put on that clothes him, and the action that is used
in putting it on is no part of the clothing, but it was requi-
site thereunto, and that without wdiich he could not have
been clothed. All this is so obvious, that I might save the
labour of applying it to the case in hand. What is it upon
which a man is counted righteous in the sight of God ?
Why, he puts on the Lord Jesus Christ, and God puts him on,
as it were, sothrt the scripture phrase is intelligible enough.
It is that which is put on which is the matter of this cloth-
ing, and the action that is used here is no part of that
matter, and yet it is such a requisite as without which he
would never be clothed.
What is it upon which a man is counted righteous before
God ? — why he puts on the Lord Jesus Clirist, as was said.
But how friendly is it that such men should upon such
sER. XXIX.) God imputes! Rigliteousness. 387
terms, and in such a way and method, he brought into
that state of righteous persons, when, if tliey were not so
clothed, they stood exposed and naked unto vin(Uctive jus-
tice, armed with power even to tlie highest. But now the
sword of vengeance cannot touch them; otherwise, thou
wert evei*y moment Hable. Oh, what friendhness is there
in all this ! Again, —
3. This friendship appears in this matter herein, that
when God imputes righteousness to the believer, he imparts
his Spirit: and this is wonderful friendliness, if the distress of
the case be considered. Plain it is, that the miserable sinner
did need someM'hat else besides clothing, and without it he
must have been miserable for ever. And most certain it is,
that the righteousness of our Lord Jesus Clirist was never
designed to be the clothing of a carcase. The soul that was
" dead in trespasses and sins" is made alive when made
righteous. There is no need of disputing aboiit priority
here : the rigliteousness and Spirit of Christ are given toge-
ther; they are simultaneous gifts: he doth not give life by the
Spirit to such souls because he hath made them righteous;
nor doth he make them righteous because he hath given them
life,orgiven hisSpirit: butthese are co-ordinate streams from
the same fountain of divine grace. " Such were some of
you : but ye are washed, but ye are sanctified, but ye are
justified in the name of the Lord Jesus, and by the Spirit of
our God." 1 Cor. vi. 11. — And a horrid catalogue of wick-
edness was recited in the foregoing 9 and 10 verses, " Know
ye not that the unrighteous shall not inherit the kingdom
of God? Be not deceived: neither fornicators, nor idolaters,
nor adulterers, nor effeminate, nor abusers of themselves
with mankind, — nor thieves, nor covetous, nor drunkards,
nor revilers, nor extortioners, shall inherit the kingdom of
God." Righteousness and Spirit are given together; and
should we suppose these gifts to be separate, the former
would avail little without the latter ; for heaven would ne-
ver be heaven to a dead soul : if it were possible for such a
soul, upon the account of Christ's righteousness, to be ad-
mitted into heaven, whatwould a dead soul do there ? There-
fore, they are gifts of divine grace conferred together.
It would be an horrid reproach and contempt that the
righteousness of the Son of God should be made a covering
for continuing the deformity and loathsomeness of a carcase
that should be only hid, and not cured. This is a most un-
supposeable thing, and, than which, nothing would be more
ignominious, not only to the wisdom of God, but to hi
2 c 2
388 FRIENDSHIP WITH GOD.
grace too; for sure it is more abundant grace to cure these
two evils together, than one alone ; to heal him inwardly
and clothe him outwardly at the same time. And again,
4. This friendly inclination on God's part doth further
appear in giving repentance to the sinner, which is com-
prehended in the gift of the Spirit, as every other grace is ;
only here I must, before I speak more distinctly to this of
repentance, enlarge someM^hat to shew you under what dis-
tinct considerations we are to look on this gift of the Spirit
that comprehends all the res.^^. — The Spirit is given in
order to its first working, and in order to its after employ-
ment and work that it hath to do in the souls of men. It
is not otherwise capable of being given at all, than only
relatively and effectively in respect of the relation and ef-
fect. But it is not hard to understand in what sense (when
a person is the thing spoken of) one can be said to be given
to another: it is not the one's being made the other's being:
there is nobody so absurd as to understand the ^matter so :
but only such an one becomes recited who Avas unrelated
before, and upon that relation doth such works to which
relation obligeth, and that he was not obliged to do before.
This is the meaning of giving one person to another, in
common language amongst men ; and so must be the
meaning of the Spirit's being given to any of us, that is, that
it becomes now related by covenant to us, having been un-
related before ; for, when by covenant we take God to be
our God, what do we take? not the essence of God ab-
stractly, but we take God the Father, God the Son,
and God the Holy Ghost, who all become related to us for
several purposes — God to be the prime author of being to us,
Christ to be our redeemer, the Spirit to be our enlighteuer
and sanctifier ; and all as comprehended in the covenant
by which God is said to be our God and we to be his people;
as is sufficiently and expressly enough signified by the bap-
tismal form; which baptism brings a signal, a token, a seal, of
this covenant. We are ergo baptized into the name of the
Father, Son, and Holy Ghost, to be continually our God.
And now hereupon the Spirit becomes ours by covenant,
or, we having a covenant interest in him, he comes to do
such work, or to work such effects in those to whom he is
now become so related, as he works no where else. And so
he is with them, and in them, to that very purpose. It is
tme, the Spirit is all the world over in every man, in every
creature, in every thing : '^ Whither shall I flee from thy
Spirit ?" Psalm cxxxix. 5, But he is in such as tb^se, for such
SER. XXIX.) God gives Repentance. 389
and such special gracious purposes as he doth not eftoctand
bring- about in any others, but those to whom he is in covenant
so related. And this being so far clear, then Ave must distin-
guish between his first operations upon souls, and the conse-
quent operations for which those former do prepare and make
way. Whatsoever was necessary to be done previously,
all that enlightening, all that conviction, which must imme-
diately accompany and, in some respects, in order of nature,
but not of time, be before saving faith, if these do come within
the compass of saving grace (for there are operations that
be only Avithin the compass of common grace, Avhich may
be before, and long before, in time.) But whatsoever lie's
within the compass of saving grace, they are all at once.
There must be very great exertions of the'power and influ-
ence of the Holy Spirit in bringing men to believe ; and in
doing so he does, as it were, Avork as a visitant, but after-
Avards he Avorks and operates as an inhabitant; having by
his former operations prepared his OAvn habitation, built his
temple, noAV he comes to inhabit this temple, to dwell in it,
and to exert himself in all suitable communications and
operations from time to time there; as in that 1 Cor. iii. 16,
" Know ye not that ye are the temple of God, and that the
Spirit of God dAvelleth in you ?" There never Avould have
been any act of saving grace at all Avithout his Spirit; but
there be sucli acts as are antecedaneous to its indwelling-
presence, and Aviiich he doth as a visitant: Avhereas there
are continual exertions of the grace and poAver of the Spirit
to be done by it afterAvards. And hoAv marvellous friend-
ship is this, that God should give his own Spirit to inhabit
(with kind designs, and in order to such gracious purposes
and ends) such Avretched creatures as Ave. Of all Avays you
can think of Avhatsoever to express friendship to another,
if it AA^ere Avithiu the compass of your power it would be in
giving them the same njind, the same spirit, the same sen-
timents of things that you yourself have, Avherein you sup-
pose them to be right; you aa'ouUI liave them to haA'e every
thing of your mind and your spirit (except Avhat you could
of yourselves a])prehend to be imperfection, infirmity, and
defect :) and there Avas no possible way, if thnt were in our
poAver, to express kindness and friendshi]) so significantly as
this AA^ay. If a Avise man, a good man could convey to a sou,
not only his lands, his tithes, his honours, his digiiities, but
could convey his Avisdom, his goodness, his integrity, cer-
tainly here were the greatest kindness shcAved in this, that
890 FRIENDSHIP WITH GOD.
it were possible for a creature to express. If I would
do the part of a friend to the uttermost (and this lay
within the compass of my power), wherein I thought my
friend and my spirit to be right, I would impart to such
an one my mind and spirit, that he may be of the same
mind. Herein would be the truest friendship ; for where
there is the truest friendship, and there is the most agree-
ment in minds, they do insensibly mould and form one
another, and impress one another. But hereunto there
must be a divine power, according to which all things are
given pertaining to life and godliness, and the participa-
tion (comprehensive of all the rest) of the divine nature,
as it is expressed, 2 Pet. i. 3, 4. " According as his divine
power hath given unto us all things that pertain unto life
and godliness, through the knowledge of him that hath
called us to glory and virtue : whereby are given unto us
exceeding great and precious promises; that by these ye
might be partakers of the divine nature, having escaped
the coiTUj)tion that is in the world through lust." There is
a divine Spirit, and thereby we are made partakers of the
divine nature, — of all gracious principles and dispositions of
one kind and another. How admirable hiendship is there
in this, that the holy God should give into the breast and
bosom of a man, that pure and holy Spirit, to be an inha-
bitant and indweller there, to chase away the darkness that
enwrapt that wretched soul, to inspire it with a new and
holy life, to implant the principles most connatural to such
a life, and which are to have their constant exercise through
the whole of a man's course. Oh ! the friendliness that
doth appear in this ! But when all this is done, and the
soul is made capable of acting, here cannot but be, as I
said, ill the fourth place —
SERMON XXX.*
JAMKS II. 23. And the scriiitiire was fulfilled, &c.
4. Tne exercise of repentance towards God ; and
the bringing of the soul to this hath the most of friend-
liness that can be expressed. It is he that brings the soul
to the necessary exercise of repentance and godly sorrow,
whereby men are l)rought off from sin, and brought home
* Preached October 3, 1693.
SER. XXX.) God gives Repentayice, 391
to God. I would now luivQ you to understand, that I do
i^ot, by mentioning these things in tliis order, wlierein I
do, say that there is such an order punctually observed by
God in the effecting and bringing about these things.
But where there are many particulars to be mentioned to
you, it is impossible they can all be mentioned in one
breath ; we can but mention one after anot- er. But God's
order of doing things may not be always the same. Some
acts may be produced first in such an order, and (Ibr aught we
know) afterwards in another. And most certain we are, that
for the substance of all that is requisite to the salvation and
blessedness of the soul, it may, and for right we know,
always is done in one and the same moment, when God
regenerates it, visiting it with his Son, and so pardons and
justifies it, and entitleth it to eternal life. And it is very
possible, that that very moment wherein he first applies him-
self to the soul to unite it to Christ, may be at the moment
of its separation from this body. And so all that is neces-
sary to salvation must be done in that moment, or the soul
must be lost ; and, for aught we knoAv, it may be always
so. But, I say, notwithstanding that when there are many
things that are distinct in themselves, that is, that are
capable of distinct conceptions in our minds, none of these
things are to be overlooked ; we must distinctly mention
things that do occur, though we cannot mention them all
in one moment or breath.
But most certain it is, that there is in this very case re-
pentance necessary ; and there is the exercise of repent-
ance necessary. So faith is necessary, not only the prin-
ciple of faith, but the act and exercise too ; for when m' e
are said to be justified by faith, what is the meaning of
that ? By a disposition to believe : the mere disposition to
believe is not believing. We are said to be justified by
faith, Rom. v. 1 ; so Gal. ii. 16, it is said we have believed,
that we might be justified. We have believed, not have
been disposed only to believe, that we might be justified by
the faith of Christ. Why so, after the same manner, Avlien
it is said, " Repent, that your sins may be blotted out;"
the meaning cannot be, that there be some disposition
in you to repent. Acts iii. 19. " Repent, for the remis-
sion of sins ;" Acts ii. 38. The meaning cannot be, that
there be in you some essay, some tendency, some in-
clinations to repentance ; but Repent, except you repent (not
except you be some way inclined to it), ye shall all likewise
perish. Herein, I say, inasmuch as such a repentance is
392 FRIENDSHIP WITH GOD.
SO conjunct a thing with a safe state for a sinner, there
appears most admirable friendhness in tliis matter. That an
heart that was most adverse and disaffected to God before,
should be turned to him ; that an heart that was before a
stone, a rock, should be so relenting' ; how admirable a
thing is this, if you consider at once both the necessity and
the excellency, and the rarity of such a repentance. Take
these things together, and it is most admirable friendship that
appears in giving repentance. It is spoken with admira-
tion, " Then hath God also to the Gentiles granted re-
repentance unto life." Actsxi. 18. "^ Him hath God exalted
with his right hand to be a Prince and a Saviour, for
to give repentance to Israel, and forgiveness of sins."
Acts V. 31.
1. Consider the necessity of it, and you acknowledge
the friendliness of it. Any one that understood the state of
his own case, if he had but so much sense about him as to
consider what he should do, and how incapable he is of
doing it, would say. Lord, what shall I do with this
wretched heart of mine? I can as soon dissolve a rock as
melt it down. I cannot make it relent or bleed. The most
proper, the most weighty, most important thoughts I can
take up, do all hover on the surface, and never enter, have
no molifying influence, are productive of nothing : well,
noAV for Go(l to say, this is a thing that shall be done — I
will take away the heart of stone ; this soul of thine it must
dissolve or perish ; thou must repent or die. Thy faint
strugglings prove thy impotcncy ; I will relieve in this dis-
tressed case. Oh what friendship is here ! And,
2. If we consider tjie excellency of the thing wrought
in this case, it is a most friendly Avork. It restores the lost
creature to itself, and brings it to God. A most glorious
work ! Thy wretched soul is not itself till it repent. Re-
pentance is a becoming wise. It is a soul's return to a
sound and sober sense of things, of which it was destitute
before. The character that Ecclesiastes gives of the hearts
of men generally, which we heard opened heretofore, is —
madness is in their hearts. Repentance is the cure of this
madness. It is by it they return to a sound mind; and it
Is by it they return to God. " Repentance towards God,
sau\ faith in our Lord Jesus Christ;" you find how they are
conjoined, Acts xx. 21. A vvandering creature, that hath
spent its time hitherto in perpetual deviations from the
living God, now comes back to him. Admirable friend-
liness, to produce and bring about this return ! Long it
SER. XXX.) '^ God gives Repentance. 393
was, and not siicli'a thought taken up, Where is God my
maker? There M-as no miss of God. How is the soul,
after the divine touch and impress put upon it, impatient
of longer distance ? I can live without God no longer ;
where is God my maker ? This resolution possesses it s
*' I will arise and go to my Father, and say, I have sinned
against heaven and before thee, and am no more worthy to
be called thy son." Perhaps there were some cold relent-
ings before, but now that matter is resolved ', and it is the
power of divine grace, giving repentance, that resolves
and determines it. Now a disceptation is out of doors,
laid aside. And whereas the matter was long at this
pass. Shall I? Shall I? Shall I break off from this way
of sin ? Shall I abandon that lust which did domineer,
and unto which I did enslave myself? Now the soul will
be no longer at this pass; Shall I? Shall I? But when-
God gives it repentance, he brings the matter to this :
the soul says, " I will arise and go to my Father," and throw
myself at his feet and cry for mercy, as that which I can
no longer live and be without. I can remain in this irre-
solution no longer. This is giving repentance, and oh,
how friendly ! When by it the soul returns to itself, and
to its God at once. And again,
3. If you consider the rarity of such a work, it is won-
derful friendliness. How many are there, who sit a life's
time under that gospel, which is Christ's call continually
to repentance? "I came not to call the righteous, but
sinners to repentance." Many live a life's time under that
gospel by which he calls, but his call is regarded no more
than the whistling of the wind among the leaves of the
trees. " I called, but they gave me no answer : I called,
but ye refused : I stretched out my hand, but no man
regarded." Prov. i. 24. And what proves the issue of this
with, God knows, too many? Ye shall call, but I will not
regard ; ye shall make many prayers, and I will not hear;
'• I will laugh at your calamity, and mock when your fear
cometh." Consider this as the common case, and what
wonderful friendliness is it when he gives repentance !
When he enables a poor creature to fall before him in the
dust, with self-loathing, clothing itself with shame and
confusion before him; when he hath brought it to a sup-
plicating posture; when he hath made it feel wounds and
remorse within itself, which the most never feel ; — let but
these things be considered together, the necessity, the
excellency, and the rarity of serious repentance, and it is
wonderful friendliness when God worketh a soul to it.
394 ^'RIENDSHIP WITH GOD.
5. Great friendliness appears in his begetting in the soul
an universal frame of hofiness and rectitude, that is spread
through all the powers and faculties thereof. Though this,
for aught we know, may be done in the same instant of
time wherein he is said to regenerate a soul; yet it is
capable of a distinct conception, and so ought not to be
altogether confounded with that : for whenever it pleaseth
God to touch a soul with a saving divine touch, that touch
must be supposed to be vital. He toucheth it, and makes
it live. He, by that touch, draws it into union with h's Son,
to him, so as that it comes to possess him, to have him
(in the Scripture phrase) ; and in having him it hath life.
IJohn V. 12. Yet, for all this, the having a distinct, explicit
frame of holy rectitude laid out through tiie soul, is a diverse
thing; it is to be distinctly considered, supposing that
that be by so quick and speedy an operation effected, as
to be in the same moment of time. And so, though these
be not separable things, they are distinct things. As,
vi^hen the rational soul is first united with the unformed
matter of a human body, there may be said to be a man
virtually, though the several parts of the human body are
distinctly formed by degrees. It is very true indeed, that
where a spiritual being is the subject of an operation, there
it may be quick, and, for aught we know, momentary ; it
may be done, for all we know, in a moment. Spirit being
said to be the production, the thing produced in the case,
as John iii. 6, " That which is born of the Spirit, is spirit."
Why, supposing that, yet that first vital touch, by which
it may be said to be regenerated, may be distinguished,
though not separated from this intire work of regenera-
tion, by which the frame of holiness is superinduced — that
work of sanctification. And so the most do distinguish
regeneration from sanctification; as the former is the
latter virtually, and the latter is the former actually and
completely. And this frame consists of that concurrence
of gracious principles that do belong to the new nature,
now become explicit in the soul. They were all actually in
the new nature when first given, but yet make a formed
new man, as the divine Spirit lays out the several linea-
ments thereof by his own operation and influence. And
whether that be instantaneous, or whether it be in a con-
tinued succession of time, is a matter altogether so un-
knoM^n, and so unknowable to us, that it would be lost
time and labour to go about to dispute it. Besides, that
the determination would be as little useful, as it is possible.
But certain it is, that besides the communication of the
SER. XXX.) God communicates Holiness. ^95
new nature and the new life, which virtually contain all
holy gracious principles in it, there are holy gracious prin-
ciples given themselves, which actually and formally obtain
and have place in the soul, and are the fruits of the Spirit,
which we find mentioned in distinct terms. Gal, v. 22, 23,
and in divers other places.
6. With this falls in the mortifying and destroying the
body of sin ; and it is indifterent whether this be mentioned
before the other, or after. It is altogether indifferent.
For this work of the divine Spirit, it may be very well
wrought, by the opposite thereunto taking place in the
soul, and making its own way, and expelling the former
form, as this latter is itself introduced. As fire seizing
upon any combustible matter, it doth at the same time
expel the form of the wood or seal, and introduce its own
form of fire. But that is a thing that must necessarily fall in,
be the order what it will, and it makes little what the order
be. But when there is a new man to be put on, there is
the old man to be put off, and there is the body of sin
and of flesh to be destroyed, so as that the soul is no longer
to serve sin. The law of the spirit of life in Christ Jesus
is to free it from the law of sin and death. Bom, viii. 2.
It is altogether an unconceivable thing, that when the soul
is in union M'ith Christ, and intitled to a righteousness by
him of His working out, that it should at the same time
continue in a stated rebellion against God, and under the
governing power of reigning sin ; of sin still in the throne,
and still giving law, or still being a law in the soul, — the
law of sin and death. These things can no more consist.
The reign and power of sin is broken in the same instant
that any one's state is changed. *' Sin shall not have
dominion over you, for ye are not under the law, but
under grace ;" under the law, as it is a condemning law.
Why, then, at the same time that the sinner ceases to be
condemned, sin ceaseth to reign. If it hath no condemn-
ing power, it hath no dominion. To be under the con-
demning power of sin, and to be under grace, these are
inconsistent. And to be under grace, and to be under t}ie
power of sin regnant, are equally inconsistent. " Let not
sin reign in your mortal bodies, that ye should obey it in
the lusts thereof," It will not consist with your state,
with that state which you are to conclude is yours, and is
proper to you now, that is, a state of holy life into which
you are regenerated. " Reckon yourselves dead indeed
unto sin, but alive unto God through Jesus Christ."
396 FRIENDSHIP WITH GOD.
Rom. vi. 11. The Apostle is not teaching' these to make
a false judgement. He would not have them reckon
themselves alive unto God through Jesus Christ, if they
were not alive, or if they were still dead. But if they be
so alive, if the life of grace doth come to have any place
in them, the reigning of sin is at an end, as the next words
shew. Sin is no longer to reign in their mortal bodies.
And in the 14th verse, '' it can have no dominion over
you, for ye are not under tlie law, but under grace." And
you are resigned (as the intervening 13th verse says),
" yielding' yourselves to God, as^ those who are alive from
the dead."
Now howadmirable friendship is there in this too, consider-
ing the base servitude that all were naturally in unto sin be-
fore. With how kind an eye doth the blessed God behold
from his throne above, the enthralled, miserable state of
wretched souls serving divers lusts and pleasures; drudg-
ing to the devil for the wages of death, and no other. Not
dictated to by those lusts of theirs, which, being fulfilled,
destroy them. "The visages of sin is death." It is only then
when men come to have their fniit unto holiness that they
have for their end everlasting life. Rom. vi. 22. That
there should be so compassionate an eye cast upon the
miserable state of forlorn souls upon this account, seeing
them so injuriously imposed upon, held in so vile a vassalage,
so ignoble a servitude, which hath so destructive a ten-
dency, that they are led as so many slaves in bonds and
cords to their destruction and final ruin, to which their
course and state do naturally tend ; — that God should look
down with so compassionate an eye upon the distress of
these wretched creatures, and determine with himself; lay
the design in his wise and good counsel — I Mill work
the freedom of these wretched souls; I have appointed
a Redeemer for them, that is proper for their state of
slavery ; — the notion of redemption most appositely ansAvers
the notion of the enthralled state of sinners before. And
ergo, it is observable, Tit. ii. 14, that our Lord is said
to give himself for us " to redeem us from all iniquity." Not
only to redeem us from wrath and from hell, and final ruin,
but " from all iniquity."
And that is one consequent of our being in Christ, or
our union with him. If ever we are said to be in him, then
he is made to us redemption. Sanctification you have
heard of (and you have heard of the other before;) that stands
in investing and possessing the soul with an entire new
8ER, XXX.) <j God communicates Holiness. 397
frame of holiness. And Redemption, which stands in the
divestiture of the power of sin, tliat had introduced into it
an universal irrectitude, and which is wrought out or
Avrought oft', eadeni opera, .^y the same work by which the
new man or the divine image is suj)erinduced. There is
great friendliness in this : These wretched souls (saith God)
they shall be slaves no longer, I will assert them into a
state of liberty. Where the Spirit of the Lord is, there is
liberty. That Spirit of the Lord, the Spirit of the Re-
deemer and Mediator, when it makes its seizure, and takes
possession of them for him, it becomes the law of the Spi-
rit of life in them, making them free from the law of sin and
death. And that is a further expression of the friendliness
of the blessed God to a soul, in and about the matters that
here lie under our consideration.
These are his ways with the sons of men, Avhen he is
about saving them from going down to the pit — when he
hath found out a righteousness and redemption for them;
or when he is shelving man his righteousness that he may
deliver him from that state of death and destruction into
which he was continually ready to ])recipitate himself.
There are many more instances of this friendliness on
God's part yet behind. But as to what has been thus said,
let us make some reflections on ourselves. What have we
found of this friendliness between the blessed God and our
souls, in any such instances as these ? Hath there been any
such transaction set on foot between him and us ? Do we
find any applications have been made to our spirits, such
as we have attended to ? Indeed God speaks to men in-
wardly, and often, but they perceive it not. He speaks,
but they know not his voice that speaks to them. It is often
a whispering voice, which they can easily neglect, and
against which they shut and stop their ear\ We are not
to conclude, ergo, that he hath never made any application
to us, if we have had no distinct reflections thereon. But
we may conclude, if there have been any application made
to us to any valuable purpose, then we have been capable
of reflecting and taking notice that it hath been made; our
attention hath been engaged, and Ave must have been
brought to consider that God is dealing with my soul about
the very life of it ; and salvation or destruction will be the
issue of the treaty, according as I now comply and co-
operate (in a subordinate way) with his motions in me and
upon me ; or do resist them, and comply not. But how
^wakening should it be to us to consider that these are
398 FRIENDSHIP WITH GOD.
matters of life and death ; that such a treaty with the souls
of men hath this design to invest them with a righteous-
ness in which they maybe capable of appearing safely before
the tribunal of the supreme and final Judge. And we are
each of us to consider with ourselves, have I yet such a
righteousness, yea or no? Such a righteousness I cannot
have of myself, I nmst be beholden for it, it must be an
imparted thing. Kave I any of those characters in me by
which I may conclude, or whence I may gather that such
a righteousness will be reckoned to me, will be accounted
to me, and so answer the exigency of my case as certainly
as if I had wrought it out myself?
Why, perhaps, though we have often heard our case thus
stated, yet the thoughts of this state of our case may be rari-
ties with many. And are there any among us that never
think of any such thing, but just then when we are told of
it? Do we beUeve ourselves to have souls made for eter-
nity and an everlasting estate ? And do we apprehend it
enough for us to think of such matters as these once a
week ? We cannot help having some thoughts of this kind
when the sound of words that import them beats upon oui*
ears. That we cannot help. But is it enough (I say) for
things that do concern us with reference to eternity, to be
thought of but once a week, when we cannot help it?
When things are borne in upon us, and inserted, and we have
no way to keep them off, unless we would stop our ears ?
Is this like persons designing for eternity, and for an ever-
lasting well-being ? If I would throw away all thoughts of
these matters till the next season returning of hearing of
these again, how do I knowAvhen my soul will be required?
Sure, methinks, I should consider with myself every time
I lie down, have I a righteousness about me in which I may
safely lie down ? To lie down this night under guilt, when
I do not know but this night my soul may be required,
this is desperate. Who can answer to himself his having
such a resolution as this ! I will neglect it, I will throw
away all thoughts of it. 1 will run the hazard, I will try
what will come of it ! But if, instead of engaging our spirits
in the serious thoughts of what doth so deeply concern us,
there should be not only a not considering but a continual
running in the course that tends to involve us in new guilt,
so that the person that doth not know but the next night,
or the next hour, he shall be required to surrender and give
up a loathsome, guilty soul, how amazing is it that a rea-
sonable intelligent spirit should be sunk into this pitch and
SEE. XXXI.] God shetos that he forgives freely. 399
decree of stupidity, so little to consider I have a soul about
me that is capable of eternity, and of eternal felicity in
that state Avhich lies before nie : how amazing- is it (I say)
that an intelligent spirit should be so low sunk as not to be
capable of considering the ditlerence between the pleasures
of a moment and an eternity of misery and Avoe, if such
moment be mispent in this world. And an eternity of
blessedness if it be employed, as it may be, to purposes
which it is possible and capable it may.
I would leave a resolution, if it migb.t be, M-ith each one
to consider their case. To have a righteousness that will
bear me out before the tribunal of the Supreme Judge is
my present and most indispensable concermnent. And
ergo, shall all of us go away now with the resolution, never
to be at rest till we can say this righteousness is ours by
friendly vouchsafement ? We coulxl never Avork out such
an one to ourselves. But by friendly vouchsafement we
find such characters to be upon us that speak his righteous-
ness is ours. Then shall we live the rest of our time,
rejoicing in the hope of that glory which is also the hope
of righteousness by Jesus Christ, through faith, as the
Apostle calls it, Gal. v. 6.— But now I go on to add in the
next place —
SERMON XXXI.*
JAMES II. 23. And the scripture was fulfilled, &c.
7. That God doth effectually make such souls to under-
stand, that in his return to them he will be reconciled
without expecting satisfaction from them for all. the injuries
that they have done him. Turn they must, there is an
absolute necessity of it. But he makes them understand
that this their turning is not for any recompence to him.
It is a friendly signification when he doth (as it were) say
to them. You are lost if you do not turn, if there be not
serious, unfeigned, evangelical repentance : But know
that this repentance of yours is no recompence to me, it is
not the thing that shall make me your friend. That cannot
be, for he gives this repentance. He hath granted (it is
said) to the Gentiles repentance unto life. Acts xi. 18. But
it is necessary to make you capable of relishing the plea-
sures of my friendship, which you never can do if you do
not turn to me. If your hearts still remain strange and
* October 15, 1603.
400 FRIENDSHIP MriTH GOD.
disaffected, there cannot be a friendship between you and
me. Not that your repentance sig^nifies any thing to in-
duce me to be your friend ; but only to make you capable
of reUshing my friendship, and of entertaining a friendly
commerce with me. As men can have no friendly commerce
with one another, unless there be a mutual inclination of
mind towards each other ; if there be but a disinclination
on one side, there can be no friendly converse.
And as much as the gospel speaking thus, and it is the
constant tenor of it, that God in being reconciled to sinners
expects from them no satisfaction for iheir own sin, it must
needs be that whenever he deals with a soul, in order to
the settling a friendship between him and it, he must im-
press this (which is the very sum and sense of the gospel)
upon their spirits. They must be gospelized by it ; have
their hearts framed according to this import of the gospel,
which is, that he never expects from a sinner satisfaction
for his sin. Nay, so far from that, that it may be under-
stood, and must be understood, if the gospel be understood
aright, for the highest affront" imaginable to the Redeemer
for any man to offer at making satisfaction for his own sin ;
yea, and the highest affront imaginable to the offended
Majesty of Heaven, to suppose it possible that such a wretch
and worm as I can make a satisfaction to the eternal God,
for having wronged him by the least wrong that I ever did
him. It is to make the Majesty of Heaven cheap to sup-
pose that possible: and therefore by the tenor of the gospel
that must be the remotest thought in all the world.
It is to usurp upon and invade the Redeemer's office.
1 Pet. ii. 24, quoted from Isaiah liii. 8. " Who his own self
bare our sins in his own body on the tree." " He appeared
once in the end of the world,*o put away sin by the sacri-
fice of himself." Heb. ix. 26. And having by himself
purged our sins, expiated our guilt (for that is a grand part
and a fundamental one of their wanting of that purgation)
he sat down at the right hand of the majesty on high, having
done this by himself. So that if a sinner should offer at
such a thing to make satisfaction, what will he say ? Dost
thou touch him with thy work ? This is a thing I do by
myself. This is part of my sacred office ; dost thou touch
my work ? Hands off, it belongs to me.
And it is to suppose the Majesty of Heaven cheap and
mean, and to suppose the Redeemer impotent, to think that
the sinner should expiate his own sin and make God
amends, when he hath committed this thing entirely to his
sEft, XXXI.) God shews that he freely forgives. 401
own Son. Thus it is that he doth gospclize the spirits of
sinners, when he is designing- to make them his indeed, to
bring them into a state of friendship whh him. That
though there be most tender rclentings, and deepest debase-
ment and humiliation, and they could lay themselves even
as low as hell at the foot of the mercy scat, yet for all this,
it is the remotest thing in all the world for them to imagine
they can satisfy the Divine Majesty in the least, give the
least satisfaction for the least offence or wrong that they
have done. Therefore whereas this is the voice of the
gospel, " Turn and ye shall live," and, I expect no compensa-
tion from you for any of the injuries you have done me,
you that have lived in continual neglect of me all your
days, -wandering from and rebelling against the God of
your lives, — if you turn I will be reconciled to you freely;
I will most freely forgive you ; the pardon and the peace
that I am r^^ady to afford you shall cost you nothing ; and
whatsoever is requisite to your present safe, and future
happy state, shall be without the least expense to you.
" Ho, every one that thirsteth, come ye to the waters, and
he that hath no money; come ye, buy, and eat; yea,
come, buy Avine and milk without money and without
price.^' Isaiah Iv. 1. Never trouble yourselves for money,
for it shall cost you nothing. Those mercies, that flow as
waters from a most exuberant and abundant fountain;
those gracious, those spirltful communications meant by
milk and wine, these shall all stand you in nothing ; you
shall have all freely if you will come. " Ho, evei-y one that
thirsteth, come ; and I will make an everlasting covenant
with you, even the sure mercies of David." Why this is a
strange way to induce men to be reconciled to God, and to
become friends -with him. You will say, I have offended
him highly, lived long in continual neglect of him and re-
bellion against him ; how shall I see his face ? How
shall I hold up my head before him ? What shall I render
to him by way of recompence ? Shall it be thousands
of rams, or ten thousands of rivers of oil ? Alas! I cannot <
command them, and they would signify nothing if I could.
If this whole world were mine, and I could make it
one flaming sacrifice to his offended wrath and justice,
it would avail nothing. Oh ! to have any such objec-
tion seasonably and aptly obviated ! Why, all that you
need, it shall be given without price. W'ithout price ! what,
such precious things as I need, and must have, or I must
perish ? Yes, be they never so precious. " The Son
VOL. vm. 2 D
402 FRIENDSHIP WITH GOD.
of man came not to be ministered nnto, bnt to minister,
and to give his lite a ransom for many." Do not think it
Avill reach but to a few. Be they nevei" so many, it is a
ransom of sufficient value. "Ke gave himself a ransom
for all, (sec 1 Tim. ii. 6.) to be testified in due time."
That is, he offered so full a ransom, that if there were
never so many to be saved, there needs no addition to the
value of the ransom. And none can fall short of being"
saved, for that reason, because the ransom was too little,
because it would not answer the exigencies of the case.
That can never be objected. — " To be testified in due time."
I rest on that passage, too faintly rendered, and so as to hide
from us the true and full signincancy of it ; ^' he gave him-
self a ransom, a testimony ;" there is no more than so ;
which being read as a parenthesis, those words (in due
time) are connected with the former, he gave himself a
ransom in due time, in the proper appointed time. A
testimony ; yea, a wonderful testimony. Christ upon the
cross! What a testimony is this of the reconcileableness
of God to sinners ! What pretence hath the unbeliever, or
any heart, against the speakingness and significancy of this
testimony ? When you see Christ dying, and Christ a ran-
som to redeem sinners by a reconciling sacrifice, is not
that a sufficient testimony of the Divine good will ? You
see this in far lower instances : he did not leave himself
without witness, when there was no more to be seen of
his kindness, propension, and good will to men, but giving
rain from heaven, and fruitful seasons. But, oh ! what a
witness is this, when he gives his Son to die as a ransom
upon the cross ! when he is set forth (as the expression is)
" to be a propitiation through faith in his blood." Rom. iii.
25. A mighty testimony to the grace of God, and a mighty
testimony against the unbelief of men. He gave himself
a ransom ; and here was the testimony that God is ready to
receive returning sinners, and to be reconciled to them
without any price paid by them. Having such a ransom,
such a price i)aid down already for them ; so that now,
sinners, whoever you are, that live under the gospel, you
have not this pretence left against making haste to be re-
conciled unto God — " I have highly offended him, I have
wronged him ; I can make him no recompence, no satis-
faction." This is to add wickedness to your sin, to think
of making him a satisfaction. He never leaves that upon
you ; you have not that to say against returning presently,
and falling with a broken heart at the footstool of the throne
siiR. XXXI.) God brings into covenant with himself. 403
of grace. Yoiiarc not to insist n])on this; it would be
wickedness to stand ui)on it, to tiiink of making- him satis-
faction. No, yon have nothing;- to do, but only to fiy to him
for mercy, inij)lore his mercy, be at his foot ; there wiirbe
peace between him and you. He is willing- to be recon-,
ciled, and it shall cost you noihing-. And then lastly as to
this former head, in the 8fch place,
8. He thus at length brings about actual covenanting
between himself and the sinner. That covenant into which
they enter is a covenant of reconciliation, a covenant of
peace, a league of amity, in which they take him for their
reconciled God, through Christ the great Mediator of this
covenant, and give up tliemselves as reconciled ones to be of
his people. He brings them to this, desists not, gives not
over the treaty with such as do believe to righteousness and
salvation, till matters be brought to this issue and result. A
covenant is struck between him and them. The sinner
seeing this state of the case, 1 must perish if I do not turn ;
if I do turn, reconciliation and' pardon and acceptance with
God, v.'ill cost me nothing*, I shall have all freely; then I
have no more to say, but to resign and say, Lord, I take thee
for my reconciled God; 1 give up myself to thee as a recon-
ciled one, to be of thy people. Here is the issue and result of
things between God and sinners. Then, when he is dealing
with them, in order to the producing of that faith in them,
upon which they are justified and saved Now the state
of friendship is settled, and all things are concluded between
him and them by a solemn covenant. " Now (saith he,)
I have the sinner reduced and under bonds, safe and
happy bonds, I am content to be under bonds myself to
him; at the same time I require him to be bound, I bind
myself. I will be a God to thee, though thou hast been an
offending creature." And so the poor soul it hath no more
to do but to accept God for his God, and to resign himself
to him as a reconciled one, to be of his people. Now, I
say, the state of friendship is settled by all this between God
and the sinner; and being so, there are sundry other great
expressions of friendship consequent upon the settlement
of this state. As,
1. That God takes possession of such an one as his own.
He takes an entire possession of him. Now thou art mine;
not in right and title only as thou wast before, and as all the
creation is, but mine by consent, mine by covenant; mine
by claim, and thy own solemn act indeed. He accord-
ingly takes possession of the soul as his own ; comes in
2 D 2
404 iFRIBNDSHIP WITH GOB.
upon it with the fulness of that Spirit that designs here
to fix his abode, and vouchsafe its constant inhabiting pre-
sence.
I told youj before, the distinction between the Spirit's
visiting and the Spirit's dwelling; and, if you will, of its
building and its inhabiting. In all the former work it did
visit, and it was a building preparing for itself. Whatsoever
was done or wrought in the soul in all the forementioned
kinds, it was all the work of that Spirit a])proaching the soul,
and forming it for the purposes for which it was designed.
And being so prepared and formed, now it comes and inhabits
the soul so prepared and brought into such a state by the
Spirit : for it is now its temple. It is become a temple. He
was to build first; he finds all in ruins and rubbish; the
ruins of an old temple. But now there is a new fabrick
erected. " Know ye not that ye are the tcmj^le of God, and
that the Spirit of God dwelleth in you ?" 1 Cor. iii. l6. In
whom we are builded together, that is, in Christ; in whom
the foundations are laid of this temple, and who is himself
the original temple, replenished with the fulness of God.
"Destroy this temple (meaning his body,) and in three days
I will raise it up again." Here, I say, was the original tem-
ple, and the model and platform of that temple, which every
regenerate person becomes upon union with him. All are
brought as so many lively stones to that '^ living corner
stone, and so built up a spiritual house." 1 Pet. ii. 4, 5.
And so that, " In whom ye also are builded together
for an habitation of God through the Spirit." Ephes.
ii. 22. Here, ergo, now the Holy Ghost is to dwell — a
mighty friendshij) ! I will have my very spirit be in you.
" I will put my spirit within you, and cause you to walk in
my statutes, and ye shall keep my judgments, and do them."
Ezek. xxxvi. 26, 27. I will put it into you, so that there it
shall have a fixed abode. Hereby we know that he dwelleth
in us and we in him, by the Spirit that he hath given us.
That is the mutual indwelling which speaks the nearness of
the union, and is indifferently expressed by God's dwelling
in us and otu* dwelling in him. We could know nothing of
this, but by the Spirit in its vital and discernible operations.
By the Spirit that he hath given us, (which is an active,
powerful principle in us,) we l<now that he dAvells in us and
we dwell in him ; it speaks itself by efforts that may be felt,
that are most perceptible. And,
2. He hereupon holds a continual communion with such
souls : that is it for which he will dwell with them by his
SEB. XXXI.) God has felloicsh'ip with his People. 405
Spirit, in order to constant converse ; as they tliat cohabit
can converse together more freely and more constantly than
others. Indeed, cohabitation is not fnlly expressive of this
case, of this nmtual inhabitation, which conies a great deal
nearer; so that the conversation that can be between them
who inhabit in the same Avails, and under the same roof, is
too defectively expressive of vital communion, that living
intercoTU'sc which is between God and such souls : for as he
doth inhabit by his Spirit, he converseth by his S])irit. This
fellowship is Avith the Father and with his Son, but by the
Spirit, c;dled the communion of the Holy Ghost. Compare
1 John i. 3, with 2 Cor. xiii. 14. Th.U fellowship which
believing souls arc ^aid to have with the Father and with
the Son, is called the communion of the Holy Ghost : the
immediate agent between the blessed God, Father, and Son,
and the soul, that must move and work towards him. And
so this conuinmion is not like that between men and men,
be they never so near and never so dear to each other, never
such friends; they cannot converse but by words or by
external signs and tokens. But here is an immediate con-
verse of spirit, a vital converse ; the Holy Spirit moving
the soul inwardly, and making it move under its motions
back again towards God in Christ: tor God is not to be
conversed Avith otherwise than in his Christ. And so the
matter differs as to this sort of operation by the renewed
soul, from the operations that are exerted and put fortii in it,
by Avay of preparation and introduction unto tiiis state of
friendship ; for in those the soul is but passive, barely passive,
it is AA'ronght upon ; but noAV it comes to be active ; it is so
acted upon as to procure a continual re-acting, and it is so
in every gracious act. Such is the vouchsafement of grace
on God's part, and such the exigency of the case on the soul's
part, that there shall not be one act but, saith God, I Avill
have a hand in it. He mingles Avith the renewed sj)irit in
every gracious act that this communion s])eak?. As it
is in playing on a musical instrument, there is no string
that sounds untouched, and every string as it is touched ;
here is action and re-action throughout ; so it is in this
communion between God and the soul through Christ and
by the Spirit.
Here is the greatest friendliness imaginable oa liis part to
bring it about and procure that a soul which Avas alienated
from him, and a stranger and disaffected to him, which chose
to live at the utmost distance from him, now acts all in
God, ^' He that doeth truth ronieth to the light, tliat his
406
FRIENDSHIP AVITH GOD.
deeds may be manifest, that they are wrought in God."
John iii. 21. There are such M'orks, such motions, such
modencies, such suspirings in the soul, as speak him to be
the author ; as carry their own proof, their own evidence in
them, that they are Avrought in God. Men would be no such
thing if God Avere not in the matter. But O ! what friend-
liness is this, that he will procure that there should be such a
converse, such an intercourse ; his own blessed Spirit ming-
ling with the spirit of a poor soul, wiiich he hath now put
his own impression upon, and gives his vital formative touch
unto. 3. His friendship appears upon all this, that now he
taketh all due care of their growth, of their improvement in
all spiritual excellencies. He takes continual care, I say, of
their growth, all due care, ail that it befits and becomes him
to take. And you must know, that his friendliness in this thing
is not to be estimated merely by the success, by their actual
discernible growth and improvement ; because his care and
his agency must be suitable to the subject. This the divine
decorum doth require, that his agency should be suitable to
the subject, and the subject must be considered as an intelli-
gent subject. And, ergo, how are such to grow ? They are not
to grow as the lilies of the field, not to grow as the grass and
trees grow, without any thing of Care and concern. In»leed,
we are directed by our Saviour, in reference to our external
concerns, to be void of all perplexing care, considering how
the lilies of the field grow without it. But there is no such
thing directed with reference to our souls and spiritual con-
cernment. But we are there put upon seeking and striving
to the very utmost. Seek first the kingdom of God, princi-
pally, with all the intentions of your souls. That kingdom of
God, which in its first and inchoate state must be within us,
that we are to intend and take care of, and to labour every day
to have our spirits near, and more cultivated and wrought
into a compliance with, and subserviency to, the laws and
rules of that kingdom : this must be our business. Our
souls ought to be a garden, a paradise, which we are to till
and cultivate, and to take a continual care of. Therefore,
I say, that the friendliness that is to be seen in the care
of God for our growth, is not to be estimated merely by
our discernible growth, but several other ways. As,
1. By the kindness of his design: he designs our spiritual
increase. And,
2. By the aptness of the means that he useth thereunto,
both internally and externally.
(I.) Internally. He hath implanted vital principles ca-
sER. xxxr.) God secures hl<i People's growth in Grace. 407
pable of 2:rowinc:, capable of improving-, a new life, a new
nature, whose tendeucv is to perfection.
JSafura intendit perfectismnnm. It is an universal law,
concerning- all nature, that it ever intends that v.hich is
most perfect. And certainly the new nature is not most
unnatural, it is not the least of all natural; it doth not
deviate from and fall below the rules of universal nature.
He hath im[)lanted principles which naturally tend to per-
fection, and that affords continual inlUiences to co-o{)erate
with and cherish those princi|)Ies from that Spirit; from
which it is possible he may retire, may be g-rieved, and so,
infer miserable infeeblements and languishments upon the
deserted soul, deserted in a degree, and deserted for a
time. And,
(2.) He affords the most suitable externa! means. The
sincere milk of the Avord is to be received for that very
purpose, that we may grow thereby ; and we are directed
contiimally to supplicate and draw down by believing, by the
exercise of that principle of faith, iniluences from above
that may cherish all the rest, and to have that faith exercised
and breathing in all the external duties and acts of worship,
which from time to time are to be performed. And herein
there is a great appearance and demonstration of God's
friendliness towards regenerate souls. He so far takes care
of their growth, doing what becomes and befits the Avisdom
of a God to do in his dealings with intelligent creatures,
reasonable spirits now insijired from himself, and planted
with new principles from above; yea, and in this matter his
friendliness must be owned to appear,
(3.) In the very rebukings theniselves, which he gives,
when, through slothful neglect, languishings do ensue.
For we must know, that such decays as are consequent
upon the Spirit's being grieved, and retiring and withdraw-
ing in a degree, are at the same time faults and chastise-
ments. If my spirit languisheth, be faint and feeble, this
is a defect,— the Avant of that spirit and liveliness that
shoiUd be in me, and, ergo, blameable. But it is correc-
tive also ; " thine own backslidings shall reprove thee."
Jer. ii. 19. See now " that it is an evil thing and bitter,
that thou hast forsaken me," that thou hast withdraAvn thy-
self, that thou hast retired and neglected me : " thy own
backslidings shall reprove thee." And then,
(4.) The friendliness that appears in that care, which God
takes of our spiritual growth, is seen in the excellency of
the plant that is to grow, or whose growth or improvement
408 FRIENDSHIP WITH GOD.
he takes this care of. And what is that ? A divine and
heavenly principle, and all additional degrees, by the acces-
sion whereof it is said to improve and grow. They hold
to the kind, they are congenerous, and are of the same
kind. So that if there be growth, there is always a suit-
able communication from heaven, from God, which is in
its own kind and nature a divine and heavenly thing.
That grace Avhich is to grow, is an heaven-born thing j a
thing born of God. It is God's own production ; yea, it
is his very image ; for the creation is his production — he
hath made all things. But this is a production of his own
image, his veiy likeness. The new man is created after
God. He is himself at once the author and exemplar of
this work and production. Ephes. iv. 24. " And have put
on the new man, which is renewed in knowledge after the
image of him that created him." Coloss. iii. 10. God is
now introducing his own image into (he soul, when he is
new creating it. And this is a work not to be done in the
dark ; it " is renewed in knowledge after the image of him
that created hiin." Now (as if he should say) I am now
going to raise up a new creation iii a dark, dead, mined,
desolate, forlorn soul : It is a glorious work I am about,
let it be beheld, let it come into the light. I will have the
soul itself know what I am doing upon it : it is renewed
in knowledge, a light shining upon the soul, by which
it may perceive that God is bringing in upon it his own
likeness. Mighty friendliness this is. As it is often a way
wherein a man expresses his kindness to his friend, by
giving him his picture, so doth God express his friendli-
ness, gives his picture, and gives it so inwrought into the
soul itself. Wherever thou goest, I will have thee carry
my picture, even in thy breast. Great friendliness. And
this is an image that can grow ; for it is a living image, not
a dead show. It is a vital image that is capable of improve-
ment, and growing liker and liker, and still of growing
liker and liker, as the image is. " By beholding the glory
of the Lord, we are changed into the same image, from
glory to glory, as by the Spirit of the Lord." 2 Cor. iii. 18.
What a mighty friendliness is this I But then I should come,
in the foiu'th place, to shew
4. What friendliness he expresses tow^ards the soul, upon
its backsliding, after all. How graciously he recalls
the backsliding soul, and what his workings towards it
are herein and hereupon. But methinks the hearing
of all this should set many an heart on work among
SER. XXXII.) God restores Backsliders. 409
us. Oh, who would not heave such a friend ? Who would
want such a friend, if he be to be had. If friendship with
Him be a possible thing, Oh, why should I live upon earth
without it? They are dark and gloomy days Miicrein
generally men go from morning to night, and know nothing
of this friendly converse with Him. Oh, why should not
my soul be open to the entertaiinnent of such a friendly
overture ? Why should not I fall in with it ? Why should
such a day be lost to me ? Why should such a day as this
be past over ? the day of treaty betwixt the blessed God
and M'retched souls. Why should I lose such a day, and
not be immediately and out of hand taken into this blessed
state of friendship with God, and give up myself absolutely
and entirely to him ? But now to proceed:
SERMON XXXII.*
JAMES II. 23.
j4/id the scripture was fuJJilled, &c.
4. It is a further expression of frieftdliness on God's part,
towards these believing ones, that when they wander and
backslide from him, he recalls them and recovers them —
takes a course for their reducement — will not let them go
so as at length to lose them, by not using the most apt
and fit means for their recovery and final salvation. How
often is his voice heard crying out, " Return, return, ye
backsliding children." How full of affection to this pur-
pose are there many verses in Jeremiah iii. Pleading, striv-
ing with backsliding wanderers, that they would return.
Indeed it is such an aggravation to the sinner, as it
might make it astonishing to us, that such as have been
treated with such kindness and friendliness as doth ap-
pear in all the foremcntioned instances, should yet be so
prone to backslide and deviate. How might it confound
us to think that such a spirit should be in us, that no en-
ticements, no endearments, will stay or hold us in with
this our great and blessed friend, but that we should still
be so apt to make excursions. What with convictions we
have continual reason to discern, and with sorrow nnd
* Preacbed October 22, 1693.
410 FRIENDSHIP WITH GOD.
shame to confess in this kind, is what we find in the word
of truth, and in the sacred records often. " My people
arc bent to backslide from me." Hosea xi. 7- A people
that might call themselves his, and whom he calls his,
that there should be such a bent in them, not a ^veak in-
clination only appearing now and then, and usually over-
c\)me, but a stiff' and steady bent, as the expression signi-
fies — this is very amazing. And that there is a continual
bent and proneness this way, the Apostle's caution to
Christians doth too plainly signify. " Take heed, brethren,
lest there be in any of you an evil heart of unbelief, in
departing from the living God." Heb. iii. 12. They who
believe have still reason to say, " Lord help our unbelief."
They who have that for the nature and kind of it which Avas
the faith of Abraham, and whereupon God imputes righteous-
ness to him, they are not throughout always of his practice,
do not constantly walk by that faith. Though that faith, in
the nature and kind of it, was spoken of as so common
to him with all believers, that it is designedly represented
and held forth to us, as neither confined to the circum-
cision nor to the uncircumcision. And, ergo, so mighty
a stress is laid upon this thing, that he had this upon which
God judged him righteous before he was circumcised ;
tlirt so it might be understood that this faith, and the jus-
tifying, saving effects of it, were not confined to the Jew
or Gentile, but common to believers of both sorts by the
same faith; God justifying the circumcision and uncircum-
cision too, through the same faith, as tou find Rom. iii. 30.
But this faith hath its remission (as to degree, and as to
its exercise), its great and sinfid intermissions ; for all in-
termissions of acts are not sinful ; but there are sinfiU in-
termissions too of the exercise of faith very frequently, and
then what is the issue and effect ? Departing from the
living God, backsliding, drawing off from God, as faith is
a coming to him. ^' Come unto me all ye that labour and
are heavy laden, and I will give you rest." "He that
cometh unto me, I will in no wise cast out." Believing is
coming; disbelieving, not believing, ceasing to believe,
that is departing from him — going off. Take heed of " an
evil heart of unbelief," which lies in that departure from
the living God.
But as that is indeed on their parts a most unfriendly
thing, oh, how friendly is it, that, when they depart, he calls
after them, " Whither are ye going?" Rather might he
have said, and with infinitely higher reason, " Be gone
SER. xxxii.) God restores Backsliders. 411
then. Will you be gone ? — then depart for ever." I say
with higher reason, than he who once said sonicMhat like
it. It is said of that morose philosopher (who was wont to
be called the Cynick), that his servant Manes was leaving
him, withdrawing himself from him, and was gone. Some
of his friends would have had him send after him, to have
reduced him. ' Fetch him back ? No, (saith he,) that is
a mean, that is a turpid action. It is very mean and disho-
nourable (saith he) that Manes should think that he could
live without Diogenes, and Diogenes should not live with-
out Manes: never send after him.' Oh! with how in-
finitely higher reason might God have said so. " That is
mean, that they should think they could live without me,
but I cannot live without them. Jf they will be gone, let
them go." But he doth not do so ; and, ergo, you may
understand it is pure friendliness towards them, that Avhen
they ai*e departed and gone, he ever calls after them ; that
he should direct his proclamation to be made in su.ch cases.
Go and proclaim these words, " Return, return, O ye back-
sliding children," as it is in Jeremiah iii. That he should
insist upon it, urge and inculcate it, as he doth. You
have the same thing again, Hosea xiv. 1, "O Israel, return
unto the Lord thy God; for thou hast fallen by thine
iniquity. — I will heal their backsliding, I will love them
freely: for mine anger is turned away from him." ver. 4.
How gracious an invitation doth he send after such as are
backsliders, revolted and gone, to return and come back
again. He orders that they " shall hear a voice behind
them, a ^vord (as Isaiah xxx. 21), saying. This is the way,
walk ye in it." As if he should have said, Alas ! you
mistake your way, whither ai'e you going? This is the
right way. You are going away from your God ; — you
seem most dangerously to mistake your way, when you
are going to the right hand, or going to the left hand.
This is not your way to God, and to rest, and blessedness,
and peace, and a finally good state. Ancl by many media,
and sometimes immediately, he causeth, and he mak^th
such a voice to be heard, " a voice behind them," or that
shall, some way or other, reach their ears, and reach
their hearts. Sometimes he takes care that they shall meet
it in the Bible; drops a word into their minds, which they
have heretofore read, or jjrovidentiaily puts it under their
eye. Hoav many such seasonable voices have there been
to poor wanderers, that if they have taken up this Book (and
sometimes it may be very carelessly, and without design) they
412 FRIENDSHIP Wl^FH GOD.
have met U'ith a passag-e that hath struck them. I am out
of the Avay, I must go back to my God again. Sometimes
they meet Avith it in a sermon; sometimes in the conversa-
tion of a pious friend ; sometimes in a providence, in an
affliction, a loss, a sickness, a pain. Sometimes stroke comes
upon stroke, in such kinds : and if they will wander in
by-paths, God hcdgeth up the way with thorns, and they
are constrained to retreat and go back : they can find no
other way but to return. It is the M-orld commonly, that
ensnares and entices away men's hearts from God, that he
imbitters to them. And sometimes they meet with so great
losses in worldly respects, that thereupon they begin to
say, Why at this rate 1 may lose all, sure it concerns me to
ascertain to myself somewhat that cannot be lost. And
the effect is sometimes such that they must say. If I had not
that loss, I had lost myself. If I had not lost such and such
a part of my estate, in all likelihood 1 had lost my soul, that
was going.
God hath by such a means reduced me, recovered me,
made me bethink myself. I must make sure of my relation
to God, of a portion in God, or be mined for ever. But
whatsoever the means be, there is wonderful kindness and
friendliness in the thing.
Sometimes this voice comes more immediately. And
indeed if it do not so, he doth afford media ; if he by these
doth not himself work the effect and tonch the heart, it is
never brought about. He speaks inwardly by his Spirit,
striving by that ; striking the soul by convictions, rouseth it
by terrors ; and when it is seasonable allures it, and by
pleasantnesses and sweet relishes of better things than they
can gain by their wanderings. And then also he sets con-
science on work, and makes that to fall out and fight with
themsclres, and they are engaged in soliloquies and in dis-
coursing and debating the matter with their own souls.
What shall I get by this course of wandering, to which I
seem to have indulged myself a liberty? what will come of
it? He makes their own hearts and reins to instruct them
in the night season, and then to commune with them-
selves on their bed, and be still, in great silence, to discourse
and reason the matter with their own souls; and so oneway
or other I'educeth and calls back the poor wanderer. Oh
how great is the friendliness of all this. And then,
5. It is great kindness and friendliness, when they do
return, and are reduced, that he so freely forgi\'cs them •
that he pardons so copiously, so plentifully. As there is
SKR. XXXII.) God freely pardons returning Backsliders. 413
])lcnteons forsfiveiiess Avitli him, lie is ready to multiply
pardons beyoiul what they can have the confidence many
times to ask; that when they must upon occasion, and when
their hearts are touched Avitii a lively sense of their own
disinj^euuous deaUugs, when tliey come to present and
prostrate themselves before, the mercy seat, they must be in
such postures as that holy man — " I blush, 1 am ashamed,
I am confounded, and not able to lift up my face before
thee." He is in this case more ready to forgive than
tliey can be to ask forgiveness. Not unto " seven times,
but' unto seventy times seven." They would be soon
ashamed to ask at that rate. And when they are con-
vinced thoroughly, and in good earnest, they are very
unapt to forgive themselves as God is apt to forgive them.
And indeed he is so much the more ready to forgive,
by how much the less apt they are to forgive themselves.
Sdf-lothing, self-accusing, self-abhorrcnce ; they are the
best part of the claim that they can make to forgive-
ness ; to say, that to them belongs shame and confusion of
face, but to him righteousness. As to any thing that is
in them, or can have place there, there is nothing that
hath more an aspect and look towards forgiveness from
God, than their severity towards their own souls. They
think with themselves, taking measure (as they are too
prone to do) of God's greatness by their own littleness,
of his immense goodness by the narrowness of their own
spirits ; and what they find thcir own inclinations to be to-
wards others that offend them, implied by tliat question
of Peter to our Lord, " How oft shall my brother sin
against me, and I forgive him ? till seven times ? Jesus
saith unto him, I say not unto thee. Until seven times: but
Until seventy times seven." Matt, xviii. 21, 22. On hear-
ing this, the' disciples say altogether, "Lord, increase our
faith." Luke xvii. 5.
We do not know how to conceive of so large and so co-
pious a forgiveness, or promise to forgive, as this, Lord, in-
crease our faith, if such a thing as this be looked for from us.
We know not how to comprehend it. So much more in-
comprehensible and inconceivable is that readiness to forgive
which resides in the fountain, in him who is the Father of
all mercy, and of all compassion, and who hath made him-
self known by the name of " The Lord God, merciful* and
gracious, long-suffering, and abundant in goodness aid
truth. Keeping mercy for thousands, forgiving iniquity
and transgre?siou and sin." Ex, xxxiv. 6, 7. Men do
414 FRIENDSHIP WITH GOD.
not know how to'conceive this of God, and ergo reason thus
with themselves, I should not know how to forgive ano-
ther oifending me so oftentimes. Alas ! saith God, " For
my thoughts are not your thoughts, neither are your ways
my ways, saith the Lord. For as the heavens are higher
than the earth, so are my ways higlier than yours, and my
thoughts than your thoughts." Isa. Iv. 8, 9. They are apt
to measure God by their span and inch. As the distance
is, and infinitely more, between heaven and earth, " and
as far as the cast is from the west, -so far he removeth our
transgressions from us." It is in the same context we are
tokl he multiplies to forgive, or he abundantly pardons.
" Let the wicked forsake his way, and the unrighteous man
his thoughts : and let him return unto the Lord, and he will
have mercy upon him ; and to our God, for he will abundjwitly
pardon," or will multiply to pardon, that is the emphasis
of the Hebrew expression. But how can this be understood,
that God should pardon so numerous, so multiplied trans-
gressions as ours ? Why ergo, those words come in. My ways
are not as your ways, &c. Indeed if any should think here-
upon to turn this grace into lasciviousness, that is to turn
themselves quite out of it. " For sin shall not have dominion
over you : for ye are not under the law, but under grace."
Rom. vi. 14. These are inconsistent terms, to be under
grace and under the dominion of siu. Most certain it is
(as hath been told you before) that God doth impart the
righteousness and the sanctifying Spirit of Christ together,
never separately. " And such were some of you: but ye are
washed, but ye are sanctified, l)ut ye are justified in the
name of the Lord Jesus, and by the Spirit of our God."
1 Cor. vi. 11. If any should say in their own hearts. Now
I may sin freely, grace will abound. Let us sin, because
grace abounds, or that it may abound. " God forbid (saith
an Apostle;) How shall we, that are dead to sin, live any
longer therein?" Rom. vi. 2. To reason so is to reason your-
selves quite out of all interest in grace at all. To leave
yourselves nothing at all. Because that grace is in those
streams and communications of it inseparable from itself. That
ispardoning grace, and renewing, sanctifying grace, they run
together pari passu. And God justifies none in their rebel-
lion. I will pardon you : I will heal your backslidings,
and love you freely. Only acknowledge thine iniquities.
Jer. iii. 12, 13. and thence to the 19th verse. Here you
have God pleading with himself on the behalf of these
backsliding- ones, what he shall do with them. How shall
SER. xxxii.) God*s kindness innot 10 ithdrawmg his Spirit. 415
I put thee among the children ? /How*halI I ever look
upon thee as a child more ? Wliy, saith he, thou shalt call
me "My Father," and not turn away from me. How shall
I do this ? Why I have hut this one way, to do it inwardly,
to touch their hearts. How sliall 1 ever treat you as
children again ? Why I tell you the truth, I must Inwardly
prompt you to betake yourselves to mc with inward, child-
like, filial humiliation, contrition and repentance, so as to
make you own me for your Father with relenting, tender,
broken hearts. Then I shall assign you the ])leasant portion
among the children, not disinherit you, not put you out of
the family. But these works of grace must be carried on
towards you conjunctly, or not at all. Therefore, that soul
which remains under the power of sin reigning in it, and
wherein it hath a throne, that soul hath nothing to do with
pardoning mercy, while this is his case; for he hatli nothing
to do with pardoning mercy out of Christ. And if he be in
Christ, then Christ is made unto him " wisdom, and righ-
teousness, and sanctification, and redemption." 2 Cor. i. 30,
But again,
6. Friendliness appears towards those that have made
a defection, and in great degrees gone off from God, that he
doth not (while it is but in such degrees) withdraw his
Spirit. " Take not thy Holy Spirit from me," says the
penitent Psalmist, Ps. li. 11, " and cast me not out of thy
presence." The Spirit is all this M-hile not yet gone ; it
doth not desert them. It hath formed such into habitations
for itself ; "made them habitations for God through the
Spirit." Ephes. i. II. Temples they are of the Holy Ghost.
He will let it appear that he is not easy to remove ; not
apt to withdraw and quit his habitation, and to make a
sacred habitation or temple desolate. Ergo, prays the
Psalmist, " O do not take thy Spirit from me, nor cast
me out of thy presence !" The Spirit was not totally with-
drawn, even as to his sense ; he apprehended it to be with
him still. When he saith, " take it not away," he appre-
hended he then had it; and when he saith " cast me not
away from thy presence," he apprehends himself to be in
God's presence : I am yet with thee. And yet there was a
seemingness, a look, an aspect, in the present state of things
between God and him, as if he was about to cast him out,
according to " O do not cast me out of thy presence !"
that's death, that's deadly to me. Oh ! he dreaded to be
cast out>. but at the same time he apprehends himself not
cast out, according to that in Ps. Ixxiii. 23. " Nevertheless
416 FRIENDSHIP WITH GOD.
I am still with thee : thou holdest me with thy right hand."
" I am ever with thee," saith he in one place ; and saith
in the other, " cast me not out of thy presence." And lay
this together, and they carry this signification and sense
with them, that the hand which seemed to thrust, held at
the same time. The hand (I say) that seemed to throw
them away, it held them to him at the same time.
And such semblances there are between friends, when on
the one part there is occasion given to resent unkindness;
one may thrust at such an one, as if one would have him be
gone, yet hold at the same time, as loth to let him go.
And again,
7. This friendliness further appears in the same case in
the recomposing of the frame of your spirits, when all was
miserably shattered and discomposed. In the wanderings
of such, they waste their strength; they fall and break
their bones. All things are put out of frame with them.
Oh! what kindness it is to recompose that shattered frame!
It comes to this sometimes, that Christ is to be formed
again in the soul, as in that, Gal. iv. 19, " Of whom I tra-
vail in birth again until Christ be formed in you." The
work of the new creation is (as it were) to be done over
again. " Create in me a clean heart, O God; and renew a
right spirit within me." Ps. li. 10. Here is more creating
work to be done again, new creating work to be done. Not
as if there were nothing left, as though tliere were no re-
sidue ; but there is much to be done de novo. " I create
the fruit of the lips peace, peace." Whatsoever is to be
produced out of a foregoing state of non-entity, this must
be still creation. This heart was become unclean ; there
must be a cleanness now wrought in it by creation. " Create
in me a new heart." The frame of my spirit was all wrong
— " renew a right spirit within me," saith the psalmist.
And how much of friendliness is there in this. The back-
slidden, wandering soul hath, in its departure from God, put
all out of joint and frame ; every thing is amiss. The heart
was enwrapt in darkness, and he enlightens, and with his
beams penetrates that darkness. It was dead, and he
quickens it. It was grown a vague heart, and he makes
it serious. An hard heart, and he mollifies it, softens it
again, makes it tender. The conscience was stupefied, but
he awakens it to the work and business of its office. Love
was grown cold, he makes the fire glow again. Desires
faint and languid, they become now strong and vigorous.
The soul was grown terrene and worldly, thinking to compen-
SE R . XXX II.) God heah, makes happy ^ assififs, and saves. 417
sate and make up to itself out of this world what it had lost
in God, and in his communion, and in the enjoyment of his
Christ, and so was fallen into a friendly treaty with God's
enemy. " Know ye not tlmt the friendship of this world is
enmity with God ?" He opportunely breaks this league,
renders this world again a contemptible thing, brings the
poor soul to overcome it. " Whatsoever is born of God
overcoraeth the world," gets it under his feet, triumphs
over it ; so that the soul is enabled to say. What a vile, des-
picable thing is all this M'orld, to become (as it were) the
competitor and rival of the great God, for an opposite and
a ruling interest in my heart and soul !
This is wonderful kindness, to recompose the frame of the
soul M'hen all is out of course. He finds the poor creature
wounded, and he heals the wound ; doth the part of the
good Samaritan, pours in wine and oil ; when the wretched
creature was fallen among thieves, got into bad company,
and there M'ounded and broken, maimed, and made mise-
rably decrepid, he heals all. If you turn I will heal your
backslidings. " Heal my soid that hath sinned against
thee," saith the Psalmist. Psalm xli. 4. I am sensible of
wounds, bruises, and broken bones ; heal my soul. Expe-
rience makes such say as they come, " Let us return unto
the Lord : for he hath torn, and he will heal us ; he hath
smitten, and he will bind us up." Hosea vi. L This is still
great friendliness. And,
8. When it is most seasonable, he restores them peace
and joy in the Holy Ghost; "the joy of his salvation,"
wiiich the Psalmist supplicates for in that penitential
Psalm li. And,
9. He helps them in conflicts all along. Their life is to
be a continual conflict. This is friendly to stand by them
when they are in conflicts with flesh and blood, and con-
flicts with principalities and powers. " Satan hath desired
to have you," saith our Saviour, speaking directly to Peter,
but in the plural number, Luke xxii. 31, " but I have
prayed for thee, that thy faith fail not." He would have
you ; Satan hath a mind to you, he covets you ; but I have
irayed. God hath put these believing ones out of doubt
concerning his kind propensidns towards them in reference
to this case of their being tempted, by this, that he hath sec
over them " a merciful and faithful High Priest, wlio him-
self having suffered, being tempted, is able to succour them
that are tempted." Heb. ii. 17, 18. and ch. W. 15, IG. ^nd
in the last place,
VOL. VIII. 2 E
4\S FRIENDSHIP WITH GOD.
10. Tills iViendlhiess appeurs on God's part in introducing
thcni at last into tbe heavenly society, who are all to be
associated with himself and his Christ for ever. He ena-
bles them to overcome, and they then must sit down with
him upon his throne. " Blessed and holy is he that hath
part in the first resurrection : on such tlie second death hath
no power, but they shall be priests of God and of Christ,
and shall reign with him a thousand years." Rev. xx. 6.
This is great friendliness indeed, that can never be satisfied,
but with eternal converse, to be everlastingly of the same
society. Then those that were of Abraham's faith, with
those other great worthies that we find mentioned together
often, and particularly in Hebrews xi. are all now gathered
to sit down with Abraham, Isaac, and Jacob, in the king-
dom of God, where all these friends are to be entertained
together in one society. This is an agreed thing, and the
known and declared pleasure of God and Christ ; a matter
concerted between him and his Son. "I will that those
whom thou hast given me be with mc where I am in glory."
And he tells us elsewhere, he is always heard ; ergo, the
matter is agreed between him and his Father. So that this
faith, upon which persons are counted or called (as Abra-
ham was) the friends of God, who do believe as he did,
doth not only now justify, but finally save. And that indeed
ought to compose our minds, and lessen the wonder with us,
when we find that God is so frequently gathering and
drawing up, one after another, out of this world of ours,
divers from among ourselves, gone into the bosom of the
earth, and into Abraham's bosom, being believers with
Abraham's faith, and now got into possession of the same
blessedness that he hath been so long possessed of. Let us
all wait ; God will gather us up all in time. For those who
have lived by this faith, they are all designed to one and
the same state. They must be for ever together with the
Lord ; and, ergo, v/e ought to comfort our own hearts, and
to comfort one another, (as the apostle concludes 1 Thess.
iv.) with these words : " Then we which are alive and re-
main shall be caught up together with them in the clouds,
to meet the Lord in the air : and so shall we ever be with
the Lord."
P/'iefichhip ivifh God, on the part of Believers. 410
SERMON XXXIII. *
JAMES II. 23.
And the scripture was fulfilled, ^c.
Now we have spoken of the former part of God's frientU
iiness towards believers ; and in reference thereto we have
eonsidered this friendship objectively and passively. Abra-
ham vras called the friend of God ; that is, one towards
whom God did express a great deal of friendship. We
are now to consider this friendshi[) subjectively on our
part, as that whereof we are the subjects, if we be be-
lievers ; and to consider what appearances there are in the
exercise of such a faitli of a friendly mind towards God.
What hath formerly been notetl to you, must still be
remembered, that there can be no true friendship between
God and man, but with the reservation of the order of
superiority and inferiority between him and us 5 for such
friendship as shall be inconsistent with that, we must still
reserve this always in our thoughts, that he is infinitely
above us; and we are upon all accounts most inconsider-
able, mean, and little, (next to nothing) in comparison of
him ; that he is a friend to us, as he is all-sufficient, in-
finitely full, and self communicative ; but that our friend-
r^hip towards him is such as belongs to indignant, craving,
necessitous, empty creatures, that can at best only be
brought into an aptitude to receive and take in his com-
munications. And indeed that faith is the receptive prin-
ciple upon which Abraham was said to be accounted
righteous.
This must be always remembered ; and being so, then I
say such friendliness towards God as can consist with our
state, and with a state of things between him and us, doth
eminently appear in many great indications, in or about
the exercise of that faith towards him, upon which he
justifies, and is finally to save.
There appears to be much of a friendly mind towards
him in this matter upon this account, that the world is so
generally obdured and set against God by infidelity ; so that
such a faith in him is a very singular thing in the world.
" Who hath believed our report ? and to whom is the arm
* Preached October '29, 1G93.
•i K 2
420 FRIENDSHIP WITH GOD.
of the Lord revealed?" as the complahit is, Isaiah liii. 1,
when the design Avas to give a representation of the Son of
God in his descent into this wretched world of ours, and
tliat low and mean state of humiliation which he suhmitted
himself to here, when he became a man of sorrows and
acquainted with griefs. Here is a report to be made of
these things unto the world. But who believes our
report? Where shall we find those that will believe or
regard it ? We speak every where to deaf ears, and repre-
sent these matters to blind eyes ; hearts obdured and shut
up in unbelief. But where any eyes and ears are opened,
hearts made attentive and flexible, though this be of God's
own promising, he looks upon it with a kind eye. Well,
now I find then there are some among men that are not so
under the power of a vicious prejudice, but they can
hear and receive what is reported and revealed to them
about those great and glorious things which the gospel
contains. " They have not all obeyed the gospel," as the
apostle speaks, Rom. x. 16, referring to and quoting this
passage (Isaiah liii. 1,) " ForEsaiassaith, who hath believed
our report?" We may go whither we will, and scarce
can find any one who believes what we say, though we
speak the greatest and most glorious things, things of the
most pressing necessity and highest importance to the
persons themselves to whom we speak. If there be here and
there some in a corrupt and degenerate world that will give
ear and any regard to what is spoken from heaven in the name
of the Lord about the great concernments of souls, these are
the persons that have found favour in his eyes ; he looks
upon them with a kind eye, as he did upon Noah in such a
corrupt state of things. "Thee have I found righteous
before me." Therefore, for thee I am resolved there shall
be an ark prepared, that thou mayest be so far subser-
vient to that design of thine own preservation, as to be
employed in preparing that ark. And whence came it that
he did so? It is referred to his faith. "By faith he being
warned of God, and moved with fear, prepared the ark, to
the saving of his house." W^hereas ergo, it is said, Gen.
vii. 1. " Thee have I found righteous before me in thy
generation." I will take care of thee ; thou hast borne a
friendly mind towards me, and I will do the part of a friend,
towards thee. I say, wherein this is said, we find wherein
this faith stood. Wherein it was, (i. e. in reference to the
productive principle) that Noah did come to approve him-
self one that bore a just mind towards God. It is referred all
SER. xxxur.) Listening and cnqiiinng after Goil. 421
to this principle, and resolved all into tins as the prodnctive
j)rinciple, to wit, " that Noah would believe God," would
take the word of God when no one else would; "all flesh
havins^ corrupted their ways;" for it is said, "he heinj?
nioved with fear, an<l warned of God, prepared an ark."
There was the same previous warning g-iven to the i,'-eneralitv,
of God's intention to animadvert uj)on the wickedness of tile
w-orld ; and Noah was made use of as a " preacher of ri<>h-
teousness" to warn men hereof, to g-ive them premonition ;
but nobody regards it but he and those i'ew of his family
that were saved with him. This, in general, God looks
upon as a piece of friendliness towards him, when any (though
first taught and influenced by himself) do single and sever
themselves out from an infidel world, and do receive the
report he makes from heaven of the great things he hath
designed, and hath put into a method in order to the reco-
vering and saving of lost souls.
But this I do only pre-lay as a general. That I mav
more distinctly speak to this tnatter, 1 shall shew vou what
friendliness is shewn towards God in and about the' exercise
of this faith, the ftiith that will justify and save in such things
as, f. faith doth suppose, 2. such things as it includes, and
3. such things as it infers and draws after it. Things of all
these sorts will appear to have in them great indications of
a friendly mind towards God ; and such as are indeed the
peculiarities of those few believers, in comparison, tliat are
to be found among men.
I. Such things as this faith doth suppose. And when I
speak of this faith, I especially mean that very nnitive act of
faith by which the soul closeth with God in Christ, and so
whereupon it is mediately in a justified estate, and enti-
tled to a final and eternal salvation. Speaking of that very
act which is formally unitive betwixt God in Christ and the
soul, there are several other acts that may come under the
general notion and name of faith, that are among the things
presupposed unto this act, and so are to be spoken to under
the head of things supposed ; but I shall begin somewhat
lower, and at what is more remote, as,
1. The soul's listening and enquiring after God, which
this believing in God must needs be understood to supi)ose,
in an ordinary course at least. They that at length come
to believe in him as Abraham did; they must be supposed,
however inwardly and secretly prompted hereunto, to have
made some inquiry after him first. The most content
themselves to be as without God in the world : but when
422 FftlENDSHIP WITH GOD,
he hath once touched a mind v/ith a vital touch, it begins
then to rouse and stir itself. Wli}^, what ? Must it not
have been some infinitely good aiul absolutely first Being
that hath made me and all things ? Why Isave I lived in that
contented, voluntary ignorance of him so long? The most
are habitually " alienated from the life of God through the
ignorance that is in them, because of the blindness of their
heart," as the expression is, Eph. iv. 18. — " They are wil-
lingly ignorant of God," 2 Pet. iii. 5. — " They like not to
retain God in their knowledge," Rom. i. 28. It pleaseth
tliem not, it is not grateful to them ; " They say unto God,
Depart from us ; for we desire not the knowledge of thy
ways," Job xxi. 14. But .when he secretly prompts a soul
and saith to it, '- Seek my face," there is immediately an
answer in the heart, — " Thy face. Lord, we will seek :" we
can live without God in the world no longer; this is a
wearisome, gloomy sort of life. Why, then, the soul is
awakened to enquire, when it saith (what so few say)
*' Where is God my maker, that giveth songs in the night?"
Job XXXV. 9. Here is the first appearance of a friendly
mind towards God, when the soul grows impatient of dis-
tance from him, unacquaintance with him, and ignorance
of him. The most can go from day to day and have nothing
to do with God ; they can open their eyes in the morning,
when the eyelids of the morning open upon them, and never
say, where is God ? — walk all the day long, and never con-
cern themselves Avith him, as if they were a sort of absolute
beings, and that this were the sense of their hearts ; " We
are lords, we will come no more unto thee," as in
Jer. ii. 31. Full of themselves, and full of the emptiness
and vanity of a world made subject to vanity ; and so there
is no room for God, and they have no business with him.
Why, when this habitual aversion so far wears ofl^ and is
counter wrought, as that the soul begins to enquire and
look out and think with itself. How came I into this world?
and how came there to be such a world, when neither I nor
it could be without a Maker, nor that Maker Avithout a
ruling power overall; why then, " where is God my maker?"
he giveth to all life, and breath, and all things, that they
might feel and find him out ; and when this end in design-
ing, and making, and sustainhig such a world, and such an
order of creatures in it, is so far advanced and comported
with, Now, saith God, my creature begins to rouse and look
after me; then, he reckons, is the first appearance of a
friendly mind towards him, when souls grow impatient
SER. xxxiii.) Receiving the Testimony/ of God as true. 423
and say, I can live Avithont God no long-er. I j)!-ay you
consider this : with sucli <'s never had to do with Ciod^ and
never intend to have, all this will signify nothing; bntwith
those that have such a design, and would tain have a friend-
shij) established betwixt God and them, these things >vill
signify njnch, they will have their weight ; they can weigh
nothing with those whom they do not concern. But who-
soever can apprehend these as my concernments, they are
things that concern me, my soul, my life, my welfare, my
eternal hope; with such, what I say will be considerable.
And wheresoever there hath never yet been any friendly
concern between God and the soul, it is high time to look
after it ; and if ever you will on your part, it mu-it begin to
express and shew itself in such a thing as this, to wish that
a solicitude be awakened in jou, Hoav shall I do to find out
God, that he should have given me breath and l)eing, that
I should continually have lived, and moved, and hail my
being in him ; and yet all this Avhile not be seeking after
him, to feel and find him out ? this is the greatest enmity
imaginable. And ergo, to have a contrary frame and dis-
position of spirit beginning to express itself, must be some-
what of friendship.
2. There is a certain friendliness towards God in this mat-
ter, in the acknowledgment and entertainment of that reve-
lation that he hath made of himself in his word as true and
divine, upon those characters and concomitant evidences
of the divinity thereof appearing and manifestly offering
themselves to view. To a soul tliat hath been stirred up
to enquire and bethink itself. How shall I come to some
knowledge of him that made me and made all this world,
and in whom alone that satisfying goodness is to be found
that will be an adequate and suitable portion and rest for my
soul ! When any are awakened thus to enquire and look
about, and, looking about them, to see in the midst of all
that darkness that doth spread itself over all this world,
a collection of divine light, shining forth as in this
revelation and discovery of God in his word — Oh, how
grateful is the first appearance thereof! — when the glim-
merings and glimpses do shine in this discovery, this I'e-
veiation of God, how grateful is it, wheresoever there is a
friendly mind towards God. And if now hereiqion the
soul doth receive the testimony that is contained in this
word, in.this scripture- revelation, this God esteems friendly.
The generality of men do not receive it; this is their con-
demnation, that '' light is come into the Avorld, [that light
FR1E>,'DSHIP WITH GOjJ,
which shines in the gospel discovery] but men love dark-
ness" more. If any do love the Ught more than that darkness,
though it be from God, it is nevertheless kindly accepted, and
taken by him as an indication of friendliness towards him.
And we are to consider to this purpose, that however there
be justice in this towards God, there is nothing the less of
friendliness j for that wheresoever there is justice towards
men, the acts and exercises thereof signify nothing if they
do not proceed from love ; for love comprehends all that
duty that men owe towards one another, and it is " the ful-
filling of the law." If I do a just act towards a man, and
do it not from a spirit of love, there is but a mere carcase
of that which is really and truly a duty, the life and soul
thereof are wanting. It is love that fulfils the law in the
whole extent of it : love to God fulfils all the precepts that
enjoin my duty towards him j and love to man, all the duties
I ow^e to man. And ergo, do not think that is no friend-
ship towards God to receive the discovery he hath made of
himself in his word as from him, because it is right, or be-
cause it is but justice towards God; for it must be a spirit
of love that must animate all the duty I do, whether to-
wards God or towards men ; else it is all worth nothing.
As there is malignity and malice in infidelity, so there is
love and kindness in faith ; in the assenting act of faith I
mean; for the unitive act (you have been told) I am to speak
to afterwards ; and what I am now sjjeaking to 1 put in
under a distinct head of things presupposed unto that. But
let it be considered that the main thing that doth keep off
souls from God in infidelity, (comprised even in the nature
of infidelity) is the enmity that it carries in it. How observ-
able is the expression in John v. verses 42 and 43, com-
pared together; " But I know you_, that ye have not the
love of God in you. I am come in my Father's name, and
ye receive me not : if another shall come in his own name,
him ye will receive." What is the reason of this partial
disinclination to receive that testimony of God, when there
is no such aversion appearing to receive and rely upon the
human testimony of such, at least, as are not known to have
forfeited the credit of their word ? What is the reason ? Why
that the love of God hath no place in such hearts. They
do not bear a friendly mind toAvards God ; ergo, they can
believe one another, but will not believe him : they have so
much kindness for one another, that they will take one an-
other's word ; but they have so little kindness for God, that
they will not take his word. A most horrid case j but yet
sER. XXXIII.) Believing in GoiVs rcconcileahle)iess. 42'^
.1 plain one. So it most manifestly is — " Ye will not be-
lieve my word, because the love of God is not in you."
Ergo, it is a sure indication of a friendly mind towards
God, when there is any aptitude to entertain that revela-
tion he hath made of himsehand his word, and to acknow-
ledge the characters of divinity that do ujipcar upon it,
rejoicing to behold any beams of heavenly light shot down
into the midst of that horrid darkness Avhich hath spread
itself over this world. But again,
3. There is yet a further and more particular appearance
of such friendliness towa"ds God, when his reconcileable-
iiess to man declared in this revelation of liis, is received
as a true discovery of him. When the souls of men come
to entertain such notices concerning him, that though he
is offended (and most justly) against a sinful world, he is
yet willing to be reconciled to sinners, bears a placable
mind towards them. This is that which the most will not
believe. There is such ill will towards God, as seals up
the hearts of men in obduration, and ergo, this discovery
M ill not enter. It is one thing to have a notion of it in
the mind, and another thing that it have its seat and place
with effect and power in the heart; for (as there will be occa-
sion more fully to discourse hereafter) there's the principal
seat of that faith upon which God accounts men righteous,
and doth finally save them. There its principal seat is to
be sought and found. Therefore, when we tell men from
the M^ord of God, and out of the gospel of Christ, that God
is willing to be reconciled to sinners, they can give us the
hearing, and give a faint assent; this notion is received
into the mind (as a great many others are that belong
both to the natural and prenatural parts of religion) without
distilling any influence upon the heart and will. But
if this discovery of God, that he is reconcileable unto
sinners, once come to touch the heart, the reception and
entertainment that is given it there, speaks the greatest
friendliness towards God. It is with the heart that this must
be believed, and the believing heart is in this point a friendly
heart towards God. It is because this belief doth not
obtain and take place there, that God hath so many
irreconcileable enemies. They will not believe him recon-
cileable, and ergo, they will not be reconciled themselves.
There is a consciousness, a guiltiness, which is seated in
the natural conscience, that poisons the soul with enmity
against God. Such a thing as was found in the spirit
of Cain : " My sin is greater than can be forgiven." And
426 FRIENDSHIP VViTII GOD.
what was the product of that fiat aversion from God ? — seif-
baiiishment. Let me g-et to the utmost di>tance from him
that I can, and keep at the utmost distance ; — I have
otfended him, there is a nemesis, a doom, a judgment that
liangs over my guilt)' head, and he will not be reconciled.
Thou saidst, there is no hope. Jer. ii. 27- What then ?
I have loved strangei-?, and after them I will go. Be-
cause men do despair of God's being reconciled to them,
ergo, are they living a perpetual warfare and wilful
wandering. I have loved strangers, and after them
I will go. There is no hope in God that he will ever be
reconciled to such a wretch as L But if reconcileableness
towards sinners be entertained, then that soul can be
persuaded of it, that his word doth in this respect represent
him truly. This is from the friendliness of his heart,
that hopeth all things, believeth all things, and thiuketh
no evil.
As it is with love towards men, it doth not allow us to
entertain suspicions and surmises concerning them that
love us. It will not allow us to think them false, perfidious,
treacherous, hypocritical. So much less will this love to,
God allow us to think so of him, that when he publishes
bis reconcileableness to sinners unto the sons of men, so
expressly in a gospel sent into the world for that vei*y
purpose, if there be a friendly mind towards God, it will
never allow a man to think he will but deceive in all this : all
these are but false colours, they are but deceptive disguises
that he hath put upon himself to make himself look
speciously, and be AvelJ thought of in that world, that he hath
even now forsaken and left. A friendly mind towards God
banisheth all such thoughts as blasphemies of the divine
goodness, and can allow them to have no place. And ergo,
whereas his gospel proclaims " glory to him in the highest,
peace on earth, and good will towards men ;" a friendly
disposition towards him shews itself in the joyful reception
of this revelation of him, as most certainly and infallibly
true.
4. And this friendliness towards God further appears in
the soul's deserting and coming off from this world, upon
that discovery that God hath made of himself. As there is
nothing can draw off a soul from a suitable good unto the
sensitive natui'e that now prevails in the state of apostasy,
and is growing in degenerate natures, nothing can draw it
off from an adherence and addictedness to such a world,
the sensible objects whereof are gratefid and -uitable to
SK R . XXX I i I .) Forsaking the World on the dkcocenj oJ'God. 427
a soul lost ill sense and buried iu carnality, but the
revelation of something greater, and better, and more
suitable. And wheresoever there is faith in God, beginning
to obtain and take place, by what degrees it doth take
place in the soul the world loses its place ; these two being
directly opposite to one another, standing as rivals and
competitors, God and this Morld. Therefore, by what
degrees soever the soul approachelh God, it dra^vs off from
the world. And whereas the friendsliip of this world is
enmity to God, by how much the more the soul inclincth
to a state of friendship with God, so much the more it is
enmity with this world, as God's rival and competitor for
the heart and soul. Under that notion it cannot endure it,
but abhors from it. This friendship with God, Avhich faith
doth so directly tend to, and consist in, in so great part,
must infer a continued and habitual enmity against this
world, not abstractly considered in itself; (for every
thing that God made is good) but as it is now become an
idol of jealousy set up in opposition to God, that doth, as it
were, appear as a substituted deity put in (jod's room.
The world and that carnality appear together, which
entertains it and embraces it. They do share deity be-
tween them, which belongs only to God. Men fall into a
league with this world for themselves, to gratify themselves,,
and their own carnal inclination out of it. But so the
world and self, complicated and being in a combination,
they engross the deity to themselves, which is due to the
Most High. And luider this notion, that when the soul
begins to fall in with God, it falls out with the world ; and
ergo, it is expressly said in that forementioned place, that
the friendship of the world is enmity against God. And so
friendship with God must consequently be, under that
notion, enmity against the world. But this is great friend-
liness too, towards God, when the soul retires and recedes
from all that was dear and delightful to it before on this
account. Now it finds him placable, reconcileable, willing
to be at peace ; I may come back to my God again, he
invites me, he recalls me. What have I any more to do
with idols ? What is that base corruptible world now to
me ? It abandons all that it loved, all that it took pleasure
in, upon his account, and for his sake. " We have forsaken
all, and followed thee," (said Peter in the name of the other
disciples, Matth. xix. 27,) " what shall we have therefore ?''
It is not to be thought he could suppose that the forsaking
their little all coidd deserve any thmg, if it were a thousand
428 FRIENDSHIP WITH GOD.
times more than it was. But yet from the divine goodness
apprehended, it raiseth expectation. Surely there is some-
thing to be got, though we iiave Uttle to lose. And if we
had all the world in our power, and were to abandon and
throw it away, it Avere a contemptible, despicable nothing,
in comparison of what we expect to lind in him. But yet
there is an expectation raised from the immense gooilness
and benignity of God, that he will never permit any to
abandon former enjoyments to their loss. It is a thing that
in itself deserves nothing ; but that doth, as it were, carry
in itself a promise of much of all that can be expected
and thought of, inasmuch as it hath in it a friendly mind
towards God, which having to do with a being of infinite
g-oodness, can never be without acceptance, or without its
reward. Nay, by how much the more we do despise our
all of this world upon this account; (and ergo, must appre-
hend our doing so, to have so much the less of merit in it,
because the things we leave and forsake we judge at the
same time to be worth nothing) yet so much the more is
there of a friendly mind in it towards God ; for he is so
much the higher in our estimation and affection, by how
much the more any thing that is opposite is lowered and
depressed there. But then
5. The reception of that particular testimony that God
hath given us in his gospel concerning his Son, that hath
peculiarly much of a friendly mind towards God. That we
entertain the discovery which he makes to us of his Christ,
the immediate object of that unitive act of faith which comes
next to be spoken to. But this must be previous and sup-
posed to it; i. e. that we receive the discovery that God hath
made of Christ. This is my Son, in whom I am well pleased,
I recommend to you, hear him as one sent forth from me.
The voice came from the execellent glory giving this testi-
mony concerning the Son of God. Now as the rest of the
world who have this revelation, but believe it not, do by their
unbelief make God a liar, they that do believe this testi-
mony set to their seal that God is true : this he takes as an
expression of friendliness towards him. The rest of the
world they are in a conspiracy, a confederacy to make him
thought a liar, that he treats them with deceit. This notion of
him men do so propagate as that it insinuates into their hearts,
though in their minds they have no formal notion of it ; they
carry it towards him, as if they took him to be a deceiver,
an impostor, one that intended to delude them by that
representation, and by that scheme and model of things
sER.xxxiiF.) Receivingtiiedivine Record concerning Christ. 429
■which he lays before them in the ti^ospol of his Son. But
they that receive this testimony, do now i^ive an open
proof before all the world of the regard and reverence which
they have to that recommendation that God hath given of
his Son to the children of men. Look to those expressions,
John iii. 33, *'He that hath received this testimony hath set
to his seal that God is true;" (where he is speaking of the
testimony given in the gospel concerning Christ.) And that
other, 1 John v. 10, " He that believeth not the Son of God,
hath the witness in himself: he that believeth not God, hath
made him a liar; because he believeth not the record that
God gave of his Son." " And this is the record, that God
hath given to us eternal life, and this life is in his Son, (as
the next verses tell us) He that hath the Son hath life; and
he that hath not the Son of God, hath not life." So that he
stands forth as a visible example and witness for God against
the infideHty of a wicked world, that will not entertain this
discovery which carries such bright lustre and glory with it,
made unto men concerning his Son, and his design of saving
sinners by him. This is friendly towards him, to give him
the glory of his truth ; and it will be matter of triumph and
glorying at the great day, (as in 2 Thess. i. 10,) " When
our Lord Jesus Christ shall appear with his holy angels, he
shall be admired in his saints, and glorified in all them that
believe, because our testimony was received in that day."
Upon this account >vill he appear glorified in the eyes of
men, when he hath such a remnant to produce and shew
before the world. Here are these that would believe me
when the generality of men would not. These are they
■with whom my truth was a sacred and adorable thing, when
it was turned into a lie by the wicked, infidel world. Here
is a peculiar friendliness towards God in tliis renmant, when
the m-inds of men are generally so disaffected towards him
by that infidelity which carries dislike and enmity in the very
nature of it.
And this leads to the unitive act of faith itself, wherein we
.shall shew there is much of friendliness towards God and
jhis Christ essentially included.
430 iFRIENDSHIP WITH GOD.
SERMON XXXIV.*
JAMES II. 23.
j4nd the scripture vc as fulfilled, &c.
We have shewed whaf this faith cloth suppose. Now we
come, in the second place, to shew what it doth import.
And this we shall let you see by shewing you, 1. Wliat this
faith doth more essentially include and denote ; and then
also, 2. What things it doth connate, that do go along with
it, and which must come into consideration, as ordinarily this
faith is to be expressed God- ward; and so will greatly heighten
this friendship towards God, and represent it so much felie
more a generous and a glorious thing.
I. Consider as to the import of this faith, what it more
essentially includes and carries in it. As,
1. Such an assent to the gospel as draws the heart along
with it. That faith upon v/hich God doth justify and save, is
not a dead, inanimate thing, " It is with the heart man
believeth unto righteousness." Rom. x. 10. Such a faith as
doth not cany the heart along with it signifies nothing, doth
nothing any more (as the apostle speaks in the close of this
chapter) " than a carcase would do without the soul." And
this matter, if it were well considered, would easily reconcile
these two great apostles, which do both of them discoure so
distinctly and designedly about Abraham's faith as the prece-
dent to the whole community of believers, in reference to
the matter of justification. It was far from the thoughts
of this apostle, (as is most evident) to think that faith, be
it never so lively, so active and operative, could signify any
thing to procure acceptance, or cause God to look upon a
believer with so much the more favourable and propitious
an eye. If it it be never so much a living thing, it signifies
nothing, as to obtaining divine acceptance. Nor did it ever
come into the mind of the other apostle, to suppose that an
unactive, dead faith, would serve the turn to bespeak a man
accepted with God. It is very plain this one thing agrees
Miththem both. Audit is the apostle PauPs expression, men-
tioned to you before, " with the heart man believeth unto
righteousness." Not that when he believes unto righteous-
ness, his faith procures that righteousness to be reckoned
* Preached November 26, 1693.
SER. XXXIV.) Faith, a hearty assent to the Gospel. 431
to liim, or that is any cause of it. But God will never
clothe any such one with righteousness, whom he doth not
also inspire Avith a spirit of faith^ with a vital faith, with
a faith full of vital power, thai accompanies it and goes along
with it. Both being' from the same fountain of grace, hi
two distinct streams, the collation of righteousness, and the
communication of faith. And these do not cause one another;
but the grace of God in Christ causeth both. As when two
streams go from one fountain, one stream doth not cause the
6ther stream, but the fountain causeth both.
And it is very observable to this purpose, hoAV joint a
testimony these apostles bear to one and the same thing,
in that (Acts xv. 9,) " God put no difference between Jews
and Gentiles, purifying their hearts by faith." He accepts a
Jew as well as a Gentile, and a Gentile as well as a Jew,
without difflerence ; makes no difference, purifying their
hearts by faith. If they have such an operative faith as
shall be accompanied and followed with heart purity, there
shall be no difference that one was a Jew and the other
was a Gentile. And it is to be considered to the present
purpose, that both these apostles were in this synod at the
same time ; and there was nothing but the fullest consent
among the holy members; all inspired by the Holy Spirit
of that assembly at that time. These, indeed, were Peter's
words; but you find James speaking afterwards. And
Paul was sent from Antioch thither. But what was
agreed there, seemed meet to the Holy Ghost and to them,
as the matter is concluded and shut up. No difference
was put between one and another, a Jew and a Gentile,
faith purifying their hearts. If they did agree in that, they
could differ in nothing considerable besides. And God will
make no difference, purifying their hearts by faith; that
must make and argue this faith to be a moving, active
thing in them. Stagnant waters are dead; springing waters
are wont to be called living — aquce salientes. It is such a
faith as carries an agitation with it in a man's soul. So that
whereas it is a fountain agitated by that faith, it will be a
self-purifying fountain. Fountains purify themselves —
standing waters do not so. This fountain it hath a self-
purifying power put into it ; not as if it hath this of itself,
but as the Divine Spirit, moving' the fountain by a vital
principle put into it, purifies it; and this Avas the agreed
concurrent sense of these godly inspired men, met at Jeru-
salem at this time. A mighty testimony it AA'as against that
dead, spiritless faith, in which a great many place all their
432 FRIENDSHIP WITH GOD.
confideiice for eternity and another world. I am a believer,
and, ergo, I am safe, I am well. What a believer are
you? What doth your faith do? Doth it move your heart ?
i)oth it carry your soul with it? Is thtrea spirit or power
of faith working in your faith? Doth it operate? Doth it
transform ? It is with the heart man believeth unto right-
eousness. But when any must say, ]\Jy faith lets my heart
lay as a dead thing still, as dead as a stone; an impure
thing still, — as impure as a heap of mud ; — is this indeed,
the ftiith upon which you will venture for eternity ? A faith
that effects nothing, a mere negative faith ; to wit, a faith
which only stands in not believing the contrary, or not dis-
believing such and such things. You do not disbelieve
such and such things. No more doth a brute disbelieve
them. If that be all your faith, a brute may hav^ as good
a faith as you ; that is, that you do not believe the contrary,
or you do not believe such and such things.
But then you are to consider what it is that faith, which
avails to justification and salvation, doth believe ; or what it
is the belief of, as Avell as what sort of believing it is.
That is, that rejjresentation which God makes of himself
in Christ, as willing to become our God. See how he did
represent himself to Abraham, when it was said, that
Abraham believed God, upon which he was counted
righteous. Why he tells Abraham he would make him a
blessed man, make him a blessing, make all the nations of
•the earth blessed in him. He tells him of a seed, by which
seed eminently and most principally the apostle tells us,
Gal. iii. 16, was meant Christ. '* Not to seeds, as of many,
but as of one, and to thy seed which is Christ." Christ, as
comprehending the whole community of living believers in
himself. It was such a faith, ergo, as Abraham had, as by
which he apprehended God in Christ, and was thereupon
drawn into covenant with him. " I vvill establish my
covenant with thee." And that covenant the apostle to
the Galatians also tells us, was the cc^venant of God in
Christ, which was but then confirmed with Abraham. Not
first made; it was but confirmed when it was made with
Abraham ; so as that the law, which came four hundred and
thirty years after it, could not disannul it. It was a cove-
nant not to be disannulled, being a covenant of God in
Christ, and, ergo, must be understood to be made from
the beginning, from the first apostasy. But with Abraham
it was confirmed. It was the representation of God in
Christ that was the object of this faith. And this faith wus
?Ett. xxxiv.) Fci'ith, an appropriation of God in Christ. 453
a thing- full of life and spirit and po'.vcr, in reference to
this object, God in Christ. Our Saviour himself testifies
that Abraham saw his day, at that great distance of time,
and rejoiced in the sight. " Re saw it, and was glad." It
is such a faith of this discovery of God in Christ, as doth
alTect the -svhole soul, and mightily operate to the centre
of th.e heart itself. It Is siicli a faith upon which God
justifies and saves. But such a faith cannot but carry
great friendliness iu it, when it carries a man's lieart
towards God; and that you know is tlie seat of friendship.
How canst thou say thou lovcst me, wlien thy heart is
not with me ? When tlie heart is attracted and drawn to
God in Christ, here is friendship. It is carried in the very
essence of this faith. It is faith that raiscth desire in the
heart. Oh, that I might have this God for ray God in
Christ, and come into niost inward union witii him. It is
a faith that raiseth hope in the soul ; such an assent to the
truti! of the representation, upon v/hich the soul doth not
only desire, " Oh, may I have this C4od for my God;" but
hope too that it shcdl, that it may. As no doubt there were
sucii affections raised in Abraliam's heart upon that disco-
very which God made of himself to him. I am God, all
sufficient, walk before me, and be thou perfect, and 1 will
establish niy covenant with thee. Such a treaty, such a
transaction as this, when God did thus represent himself,
and the representation was believed, could not but raise
such affections in such a soul. Now here is the very heart
and soul of friendship in all this. All this speaks a friendly
mind, a propense mind toward God in Christ. And,
2. Upon such a vivid, lively, operative assent, there
ensues (as what is most essential to this faith too) an ap-
propriation of God in Christ for ours. This is the comp/exus
fidei by which it doth embrace its object. " And herein
this faith works by love." Gal. v. 6. And love, you know,
is the very form and essence of friendship, the vital form
of friendship. It is a faith that works by love, wherev/ith
the soul takes hold of God in Christ. We must suppose, in
order of nature, desire and hope to be raised before. But
now here is the entire consent of the will animated by lovc^
and closing Avith the amiable object, God in Christ. What
a representation is here! saith the transported soul. And
nothing now remains ))ut to take hold ; for I find here is a
free offer made, and if I will have this God to be mine, I
may; and if I will have this Christ to be mine, I may.
VOL, VIII. 2 F
434 FRIENDSHIP WITH GOD.
What remains but to accept them? Nothing is more essen-
tial in this faith, than this appropriati\ e and acceptive act,
by Avhicli wc take God for our God, and receive Christ for
our Lord and our Jesus. " As ye have received Christ Jesus
tlie Lord (tliis is the imitation of the Christian course)
so walk ye in him." Col. ii. 6. And again,
3. There is the soul's self-resignation carried also, as
most essential in this faith. And that is the most friendly
thing too that can be conceived. As there is the greatest
friendliness in accepting, sure there must be equal friend-
liness in giving, \rheii it is oneself delivering up oneself.
When the soul accepts, appropriates this God, this Christ,
falls before him, saith My Lord and my God, it hereby
comes into that vital unitive closure with him that speaks, as
much as any thing can, the very heart and soul of friendly
love, as hath been said. But then also, when at the same
time it doth receive and give, takes God in Christ, and
gives itself, delivers up itself; What? Can this be the act
or part, or heart of an enemy ? Will I give away myself to
an enemy ? or to whom 1 bear an enemy-mind ? a dis-
affected mind ? This can never be, I received God in Christ
from the apprehension 1 have of the great and glorious
excellencies and ?uitableness of the object. To as many
as believe, he is precious. (1 Pet. ii. 70 So saith the soul
concerning Christ, who is the immediate object of this
faith. And it hatii the like apprehensions concerning God,
who is the final, terminative object of it. " Whom have
I in heaven but thee? and there is none upon earth that I
desire besides thee." Ps. Ixxiii. 25. These do both of them
equally influence this accepting and this giving. I take
God in Christ for mine, because I have those high and great
and honourable thoughts of God in Christ. I give myself
to God through Christ, for the same reason, upon the same
account, as having the highest and most honourable
thoughts of them both. And in this resignation, or sur-
render, we are to consider that as friendliness hath the
plainest part that can be, so trust and faith have an essen-
tial ingredicncy hereinto. Or (which is all one) that resig-
nation hath an essential ingrediency into such faith. For
when I give up myself, Mith what temper of mind is it ? I
do not give up myself to destruction, but I give up myself
in order to salvation. This resignation is in trusting or
committing of ourselves : " 1 know Mhom I have believed^
dnd that he will keep what I have committed to him to that
sjsR. XXXI v.) Faithy a committing of the Soul to God. 435
clay." That committing- of ourselves speaks a most friendly
mind. Would any one commit himself to an enemy, or to
one towards whom he hears the heart of an enemy? And,
4. This faith dotli most essentially include an heart-
frjuieting recumbency, so far as this faith prevails. It is
not in degree perfect ; but we speak of the nature of it,
of the kind of it. It carries with it an heart-quieting re-
cumbency, so that the soul doth abet its own act in what
it doth herein, as the mentioned expression imports. " I
am not ashamed, for 1 know whom I have believed."
Not ashamed, why, w-hat room or place can there be
for shame in such a case? Yes, if a man hath mistaken;
if he thinks he doth the part of a fool, he hath reason to
be ashamed. But saith he, I am not ashamed, for I know
whom I have believed : therefore he abets his own act in
this matter. It was the wisest course that ever I took in
all this world, to dispose of myself so, so to commit myself:
it is a thing wherein I can justify myself to the highest, that
I have made this venture. It hath not been a rash, incon-
siderate act. It is not a thing I am ashamed of, I shall never
repent of it. Repentance carries shame with it. What-
ever act I repent of, I am ashamed of it, as having done a
foolish thing, betrayed weakness and impotency of mind in
what I have done. But I shall never be ashamed of this.
For I know whom I have believed, that he will keep, and is
able to keep too, with an engaged ability, that I have com-
mitted to him (my pledge, my depositum) against that day.
Still there is in this the greatest friendliness; that lean
repose myself in the faithfulness and truth of him to whom
I have committed myself, and upon whom I have placed
my reliance in reference to the greatest concernments tha
can lie upon my heart.
II. Consider as to the import of this faith. Not only wha
it more expressly denotes, but (as the case is) it must coji-
note. And it doth indeed coimote many great and eon-
ciu'rent difficulties which render the friendliness that is in
it so much the more generous and glorious a thing. As,
I. This trust is placed upon one wliolfn we never saw.
I trust to one altogether out of sight. Look to the final
object, God himself; the invisible God, whom no man
hath seen, nor can see. And for the intermediate object,
Christ, as to the most parts and most ages of the world,
hitherto unseen. Even in that time wherein he might
have been seen on earth, yet to a great many Christians he
2 Fv2
436 FRIENDSHIP WITH GOD.
had not been seen. As Peter writes to the scattered Jews,
though he Hved and died in their country. But they were
scattered, and in a dispersion, yet he saitli, " Wliora having
not seen, ye love," &c; A glorious thing, and speaks a
friendly nnnd. So far to trust one 1 never saw, and never
can see. If you were persuaded to put your trust in such
and such an one that you hear of, you v.'oidd say I never
saw his face. Trust him ! Why should I trust one I never
saw ? That is no argument against this trust. I will
trust him, (snith the believing soul) though I never saw
him, nor can see him. I have such an account of him, and
know so much of him in a way M'herein I cannot be mis-
taken, cannot be deceived, though I never saw him, nor
ever expect to see him, (to wit, the invisible God with
eyes of flesh) yet will I trust in him without a susj)icious,
misgiving heart. Here is glorious friendliness. And,
2. Here is this in the case too — it is trusting in him
when one hath offended. This makes the difficulty the
greater, and so the friendliness that apjiears in it is the
Biore considerable and glorious. Any body that considers
will easily apprehend how hard a matter it is to trust a per-
son you know you have offended. I know I have disj)leased
such an one, and yet to trust him, yet to place j'our trust
in him. This is arduous, and so speaks tliis friendliness of
mind so much the greater a thing.
3. It is trusting him with your very souls. This is yet
higher, when my own convinced conscience tells me I have
offended him, I have given him the highest and greatest
cause of offence imaginable, and yet I will trust him, and
trust him even with my very soul — the greatest and most
considerable thing I have. This is high friendliness. The
trust one placeth in any one is so mucli the more consi-
derable and great, as the things are greater he trusts him
with. As I say I trust such an one with such a sum of
money, or I trust such an one M^ith the management of
such a part of m.y estate, or I trust such and such com-
modities that I value in his hands : This argues a kind
and friendly propension that you will trust him so far.
When you say I dare put my life into such a man's hand,
this is a great trust and great friendliness. But when it
comes to this, the intrusting your very souls, this is the
highest friendship that can be thought. And you have no-
thing else to do with your souls, you must intrust them.
Men's hearts must be won to Christ thus far, that they may
SER. XXXIV.) Excellent Properties of Faith. 437
intrust their very souls with hiui, " Into thy hand I com-
mit my spirit : thou hast redeemed me^ O'Lord God of
truth." Ps. xxxi. 5. And,
4. There is this furtlier in the case, that you are to j)ut
your trust there only. That he is to be tiie only object
of your trust. So that if this trust fail, you arc lost.
For you must not have another object of your trust.
This is still the so nnich more glorious. Tru^t in him will
consist Avith no otlier dependencies. It is the highest act
ot worship that can be performed, and it is a glory that
God will not give to another. He will have no rival in his
honour. It is the prerogative of Deiiy to be the object
of trust even of the whole soul. Tlierefore, so much the
greater thing is this trust.
5. You are to consider great humiliation, and self-abase-
ment, accompanying this trust, wd)lch makes it so nnich
the more generous a thing ; for Avhen you are to trust him
alone, you are to distrust yourself. 'When you are to
place a confidence in him, there must be a most absolute
ditiidence in yourself. I am nothing, I am vile, my own
righteousness is but lilthy rags. Whatsoever I might pre-
tend to under that notion, it is all loss, and dross, and dung,
in comi)arison of what I expert, of what I seek, and what
I am to rely upon," as the apostle's expressions are,
Phil. iii. 5, (3. There is the greatest submission in this
trust. Observe that in Rom. x. the apostle gives the true
reason why the proud Jews were so much hardened in
infidelity that they would not submit to the righteousness
of God : They knew not how to submit. There Mas so much
of submission in it to comply with God's Avay and method of
justifying and saving sinners, that they would no way in the
world comport M'ith. Their proud hearts could not endure
it. If I place my trust, my soul trust, so and so, I must
nullify myself; I must diminish myself to nothing; I nuist
throw away all hopes in myself; Tnuist allow myself to be
a lost creature, a perishing creature, one deserving and
worthy to perish, and to be throAvn away for ever. ' Why
one Avould not do so but towards one to whom we have
a friendly mind ! one may endure so to humble himself,
to nullify himself towards a friend ; but one would be loth to
do so towards an insulting enemy, or to give him that
occasion of insulting over us. And again,
6. This trust is placed ui)on one who will surely vindicate
all inclinations to place trust any ^here else. He is one
that I have offended, and if I falter in my tru^t, if I grow
438 FRIENDSHIP WITH GOD.
suspicious of him, and think of placing' my trust elsewhere,
he will be offended a thousand times more. He thunders
out curses if I decline, if my heart prevaricate, if 1 lean
towards any other trust. " Cursed is the man that trusteth
in man, and maketh flesh his arm, and whose heart departs
from the living- God." This is a great adventnre, and that
which only a friendly mind would carry one to, where there
is so much hazard in the case. I trust wh.en I have offen-
ded, I trust when if I be not right and steady to my trust, I
offend a thousand times more; and yet I will venture,
for my heart is towards him. Nothing- shall discourage
me, nothing shall keep me off from him.
7. It is trust to be })laced without any fovourable appear-
ances to flesh and sense ; for he promiseth me nothing that
will be grateful in these respects : pj'omiseth me nothing to
which my flesh and sense have an aptitude and propeusion,
or are like to receive any gratitication by. If I do unite my-
self with him, intrust myself unto him, list myself one of his
disciples, a devotee, one given uj) to God in Christ, what
shall 1 get by it ? He doth not promise houses and lands, or
great things in this world ; no such matter. But yet the
believing soul will trust and unite Mdth him, and give up
itself unto him : this is great, and argues a strong propeu-
sion of a friendly mind. And,
8. It is not only without such favourable aj)pearances,
but is against most formidable appearances. If I intrust
myself here, and so dispose of myself, (as the disposal begins
in the union of heart with God and Christ) I expose my-
self, at the same time, to all that a wicked world can do
against me. When I make this venture, I must venture
with him upon a raging and tempestuous ocean. I have
all the troubles in view that this world, and the God of this
world, the usurping God of this world, can give me. I am
to expect nothing but storms and tempests and death on
every hand. Yet the soul will believe not only without
hope, (as such was Abraham's faith) but against hope,
Rom. iv. 18, which makes it so much the more a glorious
thing. And again,
9. This trust is thus placed, notwithstanding, not only
against what is feared, but against what is felt by the be-
lieving person liimself, in reference to himself, and generally
to the whole corjununity of believers. He meets himself, it
may be, with a great deal of affliction ; yet he will trust.
Rough severities of providence many times, and the ap-
pearances of an enemy, are put on. God marshals up his
own terrors as the world marshals up its terrors in battle-array
sBR. XXXIV.) Excellent Proj:erties of Faith. 439
again-t liiiii. But, saitli a believing soul, '• though lie kill
me, yet will 1 Iriist in him." Job xiii. 15. 1 will die at his feet;
I will never leave him. Though " we are killed all the day
long, and counted as sheep for the slaughter,"' nothing shall
part us. Ps. xliv. II. quoted Rom. viii. 3() — 39. Though
we be trodden down into the place of dragons, and covered
with the dust of death, no matter for that ; we wall never
leave thee. We appeal to him, Avhether he yet see an in-
clination in us to deal falsely with him in his covenant. No,
W'ewill run through a thousand deaths for his sake, with confi-
dence " that neither tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword, neither death, nor
life, nor any other creature," shall ever ^vork a separation.
And this is high friendliness; sure the jjersons must needs be
understooil to be of a friendly mind towards God. And though
not only this be their own experience, but they see it to be
the common experience of the whole community of believers.
Look upon former times and ages. There are w^hole armies
of glorious sufferers and martyrs, M-hose records they can
see and read over. What have these people endured and
suffered for his sake! And yet they would trust him, yet
they would cleave to him, and nothing Avould make them
turn aside from following him. When you look back upon
such an age and s\ich an age, you find there have been
multitudes could shew their scars, their wounds, their blood:
This we have endured for the sake of God and Christ. And
yet they Avould trust him still. " Be ye follow^ers of them who
through faith and patience inherit the promises," and are gone
before into glory. H^re is "the faith and patience of the
saints." Where are they that have kept the commandments
of God and the testimony of Jesus, the faith of Jesus, " that
have overcome by the blood of the Lamb, and by the word
of his testimony, and loved not their lives uato the death?"
as we have it in Rev. xii. 11. There is great friendliness
in such a trust as this. Especially w-hen, as
10. We shall consider tliat they expect no recompense
for all this. See their fidelity, all tlieir love, all their sufferings
in this world ; they never look to be recompensed here. " If
in this life only we have hope in Christ, we are of all men
most miserable." It is not in this life that they have hope
of recompence ; their great hope of recompence is he)-e-
after, Wlien Abr;diam in the power, and in fruit of sijch
a faith, quitted his all in this world, Abi'alui.m, saitli God,
" get thee up from thy kindred, from thy country, and from
thy father's house." It is by faith, it is said, he obeyed, and
440 irRlP:!\D?HIP WITH GOD.
went, he knew not whither. Into what unknown country
must I go? (he might say.) — It is no matter for that, whe-
ther you know or not ; but follow God's call: and he aban-
dons all, and follows. He trust?, makes a venture in the
dark. This is the very nature of faith. Some pagans have
understood so much about it. So our noted Voagan among
the Platonjsts speaks of a faith above knowledge, that unites
the soul most intimately with the supreme good ; and which
when a man doth act and exercise, they that have this faith,
and are -in the exercise of it, tbey do express it (as his ex-
pression is) shutting their eyes. They shut their eyes and trust,
wink and trust. So doth Abraham in this : — go your ways
into a coiuitry you knov/ uot — he goes by faith, he obeyed,
and went, he knew not whither. 1 can (as if he had said)
give no man an account whither I go ; i am only obeying
and following tiie divine call. It is in an unknown country
that v,e all, who are believers indeed, are to expect our re-
compense. Where Avas it that he expected this? was it
any interest in a terrestrial Canaan, a land flowing with
milk and honey ? No : he deemed himself when there but
in a strange country, to which he had such a right, as we
nor any man in the world had before to any spot of earth, by
an immediate divine grant, a grant from Heaven : the great
possessor of heaven and earth, assigns this spot for him and
his posterity, and yet he beliaves himself there as in a strange
country ; he, and Isaac au<I Jacob, that were heirs with him
of the same promise, they declared themselves to be pilgrims
and strangers upon the earth. The believer will say. Set
me down any whei"e upon earth and it is none of my country,
whatsoever right I may have, as they had in that land. No;
their faith was to cast anchor for them. But where ? with-
in the veil; within such an intexture as kept every thing
from their viev/; an intejjectcd veil; a veil cast between,
and woven betv/cen them and the great object of their hope.
But yet for all that, they trust and they venture ; they cast
their anchor upon that " Vv-hich is within the veil, whither
Jesus the forerunner is for us entered." This argues a
strong propcnsion of a friendly mind towards God, and to-
wards his Christ, and towards this state of things, which
they make the discovery and otFer of. And in the last
place, —
11. It is to be considered too, as that which signilies so
much the more the friendliness of this faith ; that it is a
venture for eternity; such a sort of venture, that if I mis-
take, there is no correcting the mistake. If I misplace my
5ER. XXXIV.) Excellent Properties of Faith. 441
trust, tlic matter admits of no alteration, no remedy : it is
a trusting of my soul, and a trustinij it for somewhat that
lies out of my sight, and Avhence there is no return, no
coming back for me to make any terms with this world
to any advantage, if I have misj)laced my trust. No, here
is an adventure niade, never to be altered. And the soul
doth it •with this apprehension, with this ])rosj)ect. Here I
must venture my all, and for eternity, for an everlasting
state.
It is fit we should understand what such a faith as the
faith of a sincere Christian is, that Ave may not delude our-
selves with names and shows and false appearances. Tliere
nuist be the nature of this faith in all those that believe as
Abraham did ; and his faith was spoken of as a precedential
faith ', and as he was the father of believers, the great ex-
ample. He was not to be justified and saved by one sort of
faith and we by another, but he and w^e by the same faith.
So much it carries with it of a friendly mind towards its
blessed object. But let us now observe in the close of this
present discourse, before we enter on the third head, what
this faith inferreth. I have hitherto observed only what it
imports, either as directly noted, or as connoted. 1 pray let
us bethink ourselves. Are not we strangers to these exer-
cises of mind and spirit ? — is not this a region and sphere
of things that we are unacquainted with, and wherein we
are little wont to converse ? — do we know what belongs to
such applications of mind and spirit inwardly towards the
blessed God, and towards the Lord Jesus Christ ? If we
altogether are so, our religion, our Christianity is a name, a
■show, a figment. If w'e are strangers to such applications of
mind and s])irit to God in Christ, and we have nothing that
belongs to this friendly intercourse, I pray why is it? We
"would be loth to call ourselves God's enemies and Christ's
enemies for all that. But yet he hath told us, he that is
not with him is against him; and if we be indeed such
friends to God and his Christ, such is to be seen in inward
converse of heart and s|)irit with them ; and nothing can
excuse my not conversing with a friend, a great friend, a
sincere friend, a wise friend, and a most obliging friend, but
such things as these, for instance — Why, he is at a great dis-
tance, I cannot come at him. That is none of the case. He
is not far from any one of us : *' In him we live, and move,
and have our being." What can excuse our not conversing
with him who is so constantly nigh ? That request which
you hare heard so much of, '^ The Lord Jesus be with thy
442 FRIENDSHIP WITH GOD.
spirit," shews he continually may, and can be so. It is as
possible as it is desirable, to have him with our spirits.
What can excuse our slighiing' of a friend that we may be
with every hour of the day, or every moment of the hour,
if we M'ill. What can excuse strangeness there^ shyness
there ?
It cannot be said he is inaccessible : that would excuse :
but there is no such thing. There is a throne of grace ap-
pointed on purpose, whereto we may freely approach :
" there is a new and living way consecrated by the blood
of Christ," leading into the Divine Presence. You cannot
say you have no business with him : that Avould excuse
you that you do not converse with such and such a friend —
I have other great business in the world, but with him I
have none. You cannot say so as to God ; you hav^e con-
stant business Avith him, and he hath constant business M'ith
you. It is he with whom you have continually to do ; " all
things are open to him with whom you have to do." It is
spoken in the present time, to shew that we have to do
with him always; Heb. iv. 13. You cannot say your friend
is so busy that he is at no leisure to mind you, if you come
to him: no such thing; for you are directed "wherein so-
ever you are called therein to abide with God," 1 Cor. vii. 24.
Ergo, if you sliould find leisure, he would be always at
leisure ; he can mind every one, and will do so to those
who apply themselves to him; " his eyes are ever towards
the righteous, and his ears are open unto their cry." What
can it signify but a disinclination and unfriendliness, that we
have so little to do with God and Christ from day to day?
It must signify, that other things so engage and take us up,
that our concenmients with God can have no room, no place
in our hearts. They are things of another sphere, which we
are most taken up about, and which appear to us more con-
siderable — either the public affairs and concerns of a present
world, or our own private oiies. With a great many, we
have too much cause to apprehend, the session of this pre-
sent parliament is a far more considerable thing' than that
glorious conscssus with Abraham, Isaac, and Jacob, in the
kingdom of God. Those vast and glorious multitudes which
are to make up that consessus. Oh, what friends are any
society of men in comparison of the glorious society above !
The aifairs of this present time, let them be but considered
in reference to the tract of time, what a little inch in the
series of time is the present time of ours, about which many
are so intensely engaged and taken up. When this junc-
SI5R. xxxv) Faith infers devotedness to God. 443
ture of time is over with us, look upon the aifairs but two or
three months atter, and what do they all appear and signify
then ? and yet the matters that be within our inch of time
are, with the most, more considerable than a vast and end-
less eternity, and have more of their serious thoui^hts. The
great question is. What will become of me in the great day
when all the children of God are to be associated together,
to Abraham, and Isaac, and Jacob, there ? Here is the
great (piestion, and it will be determined upon this single
point — Have I that faith that belongs to that society as their
characteristical note, as their distinction, as that by which
they that belong to God are to be known from them "svho
do not belong unto him, an heavenly from an earthly race
and oft'spring ? — Let me look into myself, and discern my
own state and character, and see if I have any such faith in
me as includes and draws the whole frame and current of
my soul and all its powers towai'ds God, and Christ, and
Heaven, and an eternal state of things.
SERMON XXXV*.
JAMES II. 23.
j4nd the scripture was fulfilled, &c.
The third thing which remains to be spoken to is,
III. To shew you Avhat such a faith doth certainly infer.
This also hath uuich of friendliness towards God in itj and
it infers divers things that are so : as —
1. What is indeed very general, an entire living to God.
If any soul do believe unto righteousness and salvation, so
as now to be justified, and finally saved, that very faith of
his will certainly infer the most entire living unto God ;
the most friendly tiling towards God tiiat-can be thought.
It is impossible that I can bear more of friendliness in n)y
mind and soul towards any one, than when I consecrate my
life to him — devote my life to him — devote myself to hiin.
This is certainly inferred by that faith which avails to justi-
fication and salvation. I pray observe, that where you have
that phrase of "living to God," Gal. ii. 19, that the whole
* Preached January 28, 1693-4.
444 FRIENDSHIP WITH GOD.
context speaks of this very subject; justifying faith which
is mentioned in this so expressly. Look at Gal. ii. from
verse 16, to the end; " Knowing that a man is not justified
by the works of the law. but by the faith of Jesus Christ,
even we have believed in Jesus Christ, that we might be
justified by the faith of Christ, and not by the works of the
law: for by the Avorks of the law shall no flesh be justified.
But if, while we seek to be justified by Christ, we ourselves
are found sinners, is therefore Christ the minister of sin ?
God forbid. For if I build again the things which I de-
stroyed, I make myself a transgressor. For I through the
law am dead to the law, that 1 might live unto God. I am
crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in me : and the life which I now live in the
flesh I live by the faith of the Son of God, who loved me,
and gave himself for me. I do not frustrate the grace of
God : for if righteousness come by the law, then Christ is
dead in vain." Here is a most positive and delucid assertion
of the doctrine of justification by faith in Christ alone, ex-
clusive of works. But the apostle objects to himself, or ob-'
viates the objections of others in verse 17. " But if, while M^e
seek to be justified by Christ, we ourselves are found sinners,
is therefore Christ the minister of sin? Godforbid." This looks
like a doctrine that serves the purposes of sin, and as if Christ
came into the world to minister unto sin, to promise indul-
gences for itj not that men might cease to sin, but that they
may sin with less danger and more safety. " God forbid," saith
he — abhorred be any such thought, " if I build again the
things which I destroyed, [and to admit this will be building
what 1 had been aiming all this while to destroy] I make my-
self a transgressor," I fight with myself. All my doctrine
causes nothing in it but inconsistency and self repugnance :
^'For, (saith he) I through the law am dead to the law." But,
with what design ? upon what account ? — that I might live
unto God : " I through the law am dead to the law." The hnv
hath killed all the hof)es and expectations 1 had of life, or jus-
tification by it, and hath as a severe, but as a faithful, dextrous
schoolmaster, driven me to Christ, (as it is afterguards sj)oken
in the same chapter) and constrained me to have recourse
to him, to seek righteousness and life there. And what
then? Is it that afterwards I might live as I list? No;
far be it ; it is only that I might live unto God ; a life more
entirely holy than it Avas possible for me ever to have lived
upon other terms. And this living thus to God is manifestly
spoken of as an inferred, consequential thing unto justifica-
SKR. XXXV.) Faith infers dcvotcdness to God. 443
tion, ar. a tliini? that naturally and necessarily ensues. But
it is the most tVieiully thiu<;- towardsGod that can bo iniai>iiiod
and thought of, that I should dedicate uiy whole life to liini ;
and this doth not belong" to friendship as friendship, but it be-
longs [)eculiarly to friendship M'ith God. If any other friend
should lay claim to the whole of my life, that my life should
be spent entirely for him, and I should do nothing but for him;
it is the highest insolence for him to expect or require it;
but in this case it is the highest insolence to deny it unto
this friend, for do not I owe my whole life to Him, if he
hath justifted me, if he hath imparted a righteousness to
me ? For %vhat was I before, but a condemned lost creature.
My life was forfeited. When he hath given me righteous-
ness, he haih given me my life. The case cannot be thus
among other friends. There is usually some sort of parity ; but
here is the greatest imparity and disparity. Another friend
may have obliged me, perhai)s I have at some time or other
obliged one as nuich. But here the obligation lies all on one
side; and it is the deepest obligation that can be thought.
So that v\hat was an hyperbole in the apostle to Philemon,
" thou owest thy very self to me," (and he exi)resseth it
with a diminution, not to say it,) it is no hyperbole here.
Every justified person owes himself to his justifier, his
whole hfe. For do not we know it was forfeited, entirely
forfeited ? If it be a state of justification, how did we
come into it? It was a state of condemnation out of which
we did pass. This is nothing to the ordinary friendship
that is between man and man. But if an offended prince
do take a condemned wretch out of his cage anfl chains,
and from the dungeon and gibbet, into his arms, and em-
braces him; gives him life and his favour; and all the dig-
nities and honours he can load him with ; here is one owes
his very self, in a subordinate way, as much as it is possible
a creature can to a creature. Though the prince claims
that life which he cannot preserve; for wiienhe hath given
it in one moment, a disease may take it away in the next.
But here it is the most reasonable thing in all the world,
that I should give my life to him who hath justified me.
And whereas all were under condenmation before; when
a person is justified, he is made to '^ reign in life," as that
most emphatical expression is, Rom. v. I7. Death had
passed over all by one. By one man's offence, death
reigned. But now they that receive abundance of grace,
and of the gift of righ.teousness, do reign in life by one
Jesus Christ, or they shall do so, as some copies read it,
446 FRIENDSHIP WITH GOD.
*^ They shall reign in life." The life of a king is reckoned
a sacred thing, inviolable — not to be touched. He hath
made us kings and priests unto God, having " loved us,
and washed us from our sins in his own blood." Rev. i. 5.
Then such lives are not to be touched. " Touch not mine
anointed." They are all anointed ones, who have this life
imjiarted to them.
I beseech you consider this case according to the mighty
weight of it, and consider it as your own case, or that
which is your case, or may be. For we are all of us here
before the Lord, either in a state of condemnation, or in a
state of justification this hour, at this time. If we have
any of us cause to suspect that fearful state to be ours, a
state of condenmation, I hope you do not intend to con-
tinue there; you think not, sure, of abiding so, in such a
state as abiding in death, a condemned person in death,
under death. Take we the state of our case as it is. Let
every one view himself about this matter. Oh, my soul,
what dost think of thy state? Either thou art a justified or
a condemned man. What dost thou think of thy state ? .
If tliou thinkest thou art condemned, what is to be done
in this case ? It is dreadful to think of taking up and abiding
here. But we are told what is to be done. " God so loved
the world, that he gave his only-begotten Son, that whoso-
ever believeth in him should not perish, but have everlast-
ing life. For God sent not his Son into the world to con-
demn the M^orld ; but that the world through him might
bs saved." John iii. 16, 17- Believe in the Son of God,
and this brings you under his righteousness, under his
shadow, and the protection of it. It shelters you, covers
you. " He that believeth in the Son of God, is not con-
demned ; but he that believeth not, is condemned already."
The sentence is past, though yet a reversible sentence — a
sentence that may be reversed. Here our case is plain, to,
wit, that our main business must be to consider, do we
believe in the Son of God? With such a faith as the
gospel meaneth, with a lively, gospel faith. For if the
gospel do mean one thing by faith, and I do understand
quite another, it is not my mistaken notion that will save
me. Do I think to be saved by a false notion ? By a faith
that is not only but notional, but my very notion also is
false. That will not do. I am to consider, ergo, what
this faith of mine infers. It signifies, or infers, my living
to God, or it signifies nothing. How earnestly and em-
phatically is it inculcated in this Chapter, where the text
SBR. XXXV.) Faith infers devotedness to God. 447
lies, that a dead faith cannot justify, and cannot save. A
faitli that hath no life in it, no spirit, no energy, no opera-
tiveness. It is not the works that i)roceed from faith that
do justify, but it is a workingncss in faitli which is requisite
to justification : — a faith that will work, not a dead faith.
And we are, ergo, to know, that in the same instant when
a man's faith is available for the obtaining of righteousness
for him, it is available for the obtaining of life too, of a vital
principle. God doth never give these separately, he always
gives them together. This faith unites the soul with Christ.
He is righteousness and life to it at once. His righteous-
ness (as hath been told you,) never continues one mo-
ment the clothing of a carcase, of a dead soul. It is
never designed to be the habit and ap{)arel of such a soul.
It is too rich a thing, too glorious a thing, to be so. There
is no righteousness without having of Christ. " But he that
hath the Son, hath life," at the same time when the soul
is caught into union with him. " Of him are ye in Christ
Jesus, who of God is made unto us wisdom, righteousness,
sanctification, and redemption." He is made imto us holy life
upon our being in him, as he is thereupon made righteous-
ness to us. 1 Cor. i. 30. This is plain, intelligible truth
to any that will use their understanding, and apply their
minds to consider it. But to speak a little more distinctly
of this matter of living to God, as it is a thing inferred
from, and consequential upon, the faith that justifies, I
shall note luito you a few particular distinct heads, imder
this first more general one, as,
(I.) That whenever the soul is brought to believe unto
righteousness, (Rom. x. 10) it is an heart principle, an
heart exercise, " For with the heart man believeth unto
righteousness; and witli the mouth confession is made unto
salvation." And whenever he doth so, he then receives a
new spiritual life, a divine life. He Avas alienated from
the life of God before, but now he comes to participate in
a certain sort of divine life. This is so plain, that nothing
can be more. " He that findeth me, findeth life." There
is a blessing pronounced upon waiting on this account.
" Blessed is he (saith Christ, the Son of God, the eternal
Logos, or wisdom, Prov. viii. 34,) that waiteth, that is
continually waiting at the posts of my house, for he that
findeth me, findeth life, and shall obtain favour of the
Lord." Findeth life ; what doth that signify ? It signifies
that life in this world is a great rarity. A man may be
long in quest of it, and not find it. It is a world lost in
448 FRIENDSHTP WITH GOD.
death. " Death hath passed upon all by one, inasmuch as
all have sinned." Rora. v. 12. If a poor soul that dwells iu
the shadow of death, casts about its vrondering eyes and
thoughts this way and that way, and saith. Where shall I
find life f Why, (i-aith our Lord), he that findeth mc,
findeth life. All thy enquiries are in vain, and lost, and to no
purpose, till thou meet with me. And you shall find me if
you seek. " He that seeks me early, shall find me." ver. 17-
^' But if he finds me, he finds life." The very first meeting
proves vital to him. For do but consider %vhat is said in that
same context, Rom. v. 12, 16, 17- Death had passed over all,
reigned over all, unto condemnation, " All were dead," as
the matter is also expressed, 2 Cor. v. ] 4. " If Christ died for
all, then were all dead." Death passed overall. But how?
Not only in law, but in fact. Pray observe it, all were dead,
not only in law, but in fact too. Dead in trespasses and
sins. Death did prevail, spread itself and its dismal horrid
shadow over the very souls of men universally. And that
by one — that one who first sinned, and so let in sin and
death into the world. But then observe what is said iu the
I4th verse, That " that one Avas the figure of him who was
to come." Which might signify, that as the former Adam
did let in sin, and by it death upon all, so as to bring all
not only under condemnation, but under an actual death,
in the moral and more horrid sense, as death stands in oppo-
sition, both to sanctity and to felicity. So as that in these
respects it should reach the very souls of men, which,
though they are naturally immortal, are morally (it is too
plain) mortal ; and not only mortal, but dead in the moral
sense ; to wit, as death stands in opposition to holy life,
and as it stands in opposition to blessed life. So all were
actually dead, as well as in law. Now if that first Adam
Avas the figure of Him that was to come, pray consider
in consequence what the second Adam was to be, and
what he was to do. We are told that, " The first man,
Adam, was made a living soul ; the last Adam was a
quickening spirit." 1 Cor. xv. 45. So that now if you
touch him, you touch life. If you meet with him, if you
arc joined v/ith him, you are delivered by it. You have
life not only in right, but in fact. As under the other
Adam there was death, not only deserved, but as actually
incumbent, death had passed over all. That is, here were
the beginnings of eternal death, the beginnings of hell.
Christ is the Lord from Heaven. If once you unite wdth
him by that faith, that true faith of the gospel, you have
SER. XXXV.) Failh infers devotedness to God. 449
not only now a riglit to lifo, but yon Iiave the beginning-
of it, the incboation of it in fact/as there was the begin-
ning- of death and hell in I'jonls by the former Adam, the
figure of this latter. And you are to reign in Hfe by Jesus
Christ. Life exults in you, spriiigeth in your Iiearts, and is
gradually springing- up more and more towards eternal life.
At least wliere that is not so perceptible, there arc spring-
ing-s which import life, strugglings, and impatience of dead-
ness. ¥/iiereas one that is entirely dead, is impatient of
nothing- — feels nothing. But if there be aimings and strug"-
glings for life! Oh, this dead heart of mine; that I could
find it to live more. This speaks life, a new life, which is
M orking in you, and struggling in you, towards its perfec-
tion. And then you nuist not only gather here, that this
living to God implies being made alive spiritually, a par-
ticipant of an holy, divine life ; but that it doth, in the next
place,
(2.) Directly terminate on God. Here is life, living ;
and it is living- unto God, which is the certain result and
consequent of that faitli that justifies and saves. It is, I
say, a life that points at God; tends and Works directly
towards him. " Reckon ye also yourselves to be dead
indeed unto sin, but alive'unto God through Jesus Christ
our Lord." Rom. vi. 11. I pray note the appositeness and
the emphasis of these vv'ords : " Dead to sin," having no
mind to live a sinning life any longer. " But alive to God :"
here is a new life now given — a spiritual, divine life. But
what is it ? a loose and a vagrant thing, that works at
random, no one can tell how or which vv^ay ? No, far be it
from thinking so. It is a life directly pointing upon God;
carries the soul in all its powers and thoughts, and affec-
tions and inclinations, in one current towards God. " Alive
to God through Jesus Christ." There was nothing but
deadness towards God before; life enough to everything
else, but only no inclination towards God ; — no inclina-
tion, no concern with God. But now here is being made
" alive to God through Jesus Christ." And this is the
effect and consequent of union to Christ by faith ; when
we are planted together with him into the likeness of his
death, and into the likeness of his resurrection, and by a
certain kind of conjunction, or being married to him, we
come to bring forth fruit unto God. As it is in the fore-
going verses of Rom. vi. And,
(3.) This is further to be noted concerning this living to
God, as inferred by and consequential upon that faitU that
YO^.. VIII. ? G
450 FRIENDSHIP With god.
justifies and saves; that the workings and stream and cur-
rent of this life, and of all the powers of the soul so
enlivened, are directed towards God, and by a friendly
affection. I pray note that further ; they all work towards
God ; this life, and every thing that belongs to it, tends
and works, and beats and contends Godwards. And what
is that which makes it do so ? A friendliness of inclination
towards Him, and a suitableness of spirit unto him. They
are, therefore, whenever they come to believe unto righ-
teousness, to be called the friends of God ; for now the
whole life, from the power of friendly inclination, comes to
be directed Godward. And so living to him is not from ne-
cessity and terror and dread, but from choice and kind
propension. And,
(4.) It is hereupon necessarily consequent, that the soul is
obliged to be very much in the exercises of religion : be-
cause in all the acts of religion there is a direct and imme-
diate application unto God. If it be brought by the power
and tendency of that faith which justifies into a course of
living unto God, my life must be a thing, in tlie whole of
it, sacred unto God ; then it cannot be but it must be
taken up in the exercises of religion, because therein it
hath to do with God directly and immediately, but moie
remotely and collaterally when one is otherwise employed.
The exercises of religion must thereby be delectable to such
an one, for he liveth unto God ; that the faith that justifies
him hath inferred: from that very inclination of mind (saith
he) I must be with God. And hence it will be the most
remote thing in all the world from such an one to count
the exercises of religion wearisome. But he will surely
have that habitual estimate; though the flesh maybe many
times weak and wayward, the spirit will be willing so far
as it is influenced and animated by such a life. And, there-
fore, among the other exercises of religion which such a
life, and that faith which hath justified a soul, must imply,
those exercises of religion which I have been so lately
pressing upon you will be looked upon as no cumbersome
imposition. The exercises of family religion, as well as
those of the closet and those of the church, they will all
carry a pleasantness, a felicity in them, proportionable to the
measure of life received.
And I would have you now to consider the providence
of God. It is observable to you and me that I was called
off from this subject by a general agreement of my brethren
to speak to you of that about family religion before I had
SER. XXXV.) Faith infers clevotedness to God. 451
finished this. So that tlsat discourse did even fall into this
before I had concluded it. Observe the providence of God
in it. For by this means it comes to ])ass that I am cast
upon it to give yon the shortest and fullest directory how to
manage that business of family religion, as well as other
exercises of religion, faithfully, pleasantly, and to pur-
pose. Thus in general, whenever you are to do acts of
religion, 1 pray consider your state. What is my state,
wherein 1 am now to appear before God in this or that re-
ligious performance or exercise ? Shall I appear before him
as a justified person, or as a condemned person ? Qh what
shall I do if I am to appear ordinarily under the latter notion,
as a condemned person ? I come with my family (whatever
they be) myself a condemned wretch. It is true it is a
case that needs prayer : but it is a very uncomfortable case,
for all that, when a })erson must do so from day to day.
And, therefore, look well to your state. This is a state (as was
told you before) that is not to be rested in, upon any terms.
Though you are not to throw off the exercises of religion
because you suspect your state to be bad, but in continuing
of them to hope and expect it will mend and be better.
But I would have you consider what it is. If you must
come always in approaching unto God as a condemned
person, or being a condemned person (whether you appre-
hend it or no) you will always api)roach to him either with
the heart of a slave, or the heart of a stone. Either with a
misgiving, affrighted, amazed heart, the heart of a slave or
a stupid senseless heart, dead and cold as a stone. And
therefore, especially see that such exercises of religion, as
well as all other, do proceed from the conjunct principles of
faith and love, or faith and godliness, towards God, the
very things that the text hath in it, as you see, believing and
being the friend of God. See that such principles animate
all your religion, your family religion, and all other; other-
wise, it goes all for lost.
[I.] The principle of faith. Without that it is impossible
for you to please God in any thing you do, Heb. xi. 6. By
it you come to offer an acceptable sacrifice. By faith,
Abel offered up a more acceptable sacrifice than Cain ; a
more acceptable one. The word is a fuller one, a sacrifice
Avhich had a fulness in it compared with Cain's. Without
it all your sacrifices, all your duties, will be dead formali-
ties and nothing else ; neither pleasing to God, nor pleas-
ing to you ; there can be no pleasure in them on the one
liand, nor on the other. It is time you must go on in a course
3 G 2
453 FRIENDSHIP WITH fiOD,
of such duties, for the law of nature (as was told you)
obligeth you thereto, and stands unrepealed : for (as hath
been said) to suppose a repeal of the law of nature, is to
suppose that Clod would divest himself of his deity, and you
should be divested of humanity, both at once. As long* as
God is God, and man is man, this part of the law of nature,
which concerns this state of thing's between him and man,
must be unalterable, and can never be repealed. It is that
which his law requires of you most indispensably. You must
g-o on yet, still aim at bettering your state, and getting into
that faith by which you shall be exempt from that condem-
iialion. Into it, (I say) into the power and spirit of it.
Indeed here lies the snare and danger, that when people
first find themselves urged, and possibly are brought to
apprehend the reasonableness and necessity of going on in
such a course of duty, they expect to be justified in that way.
No, never till you reach that faith whichunites you to Christ.
But this may be your way towards that faith. If you should
think that your dead spiritless duties are to supply the room
of Christ, vital faith, and a living religion proceeding from
thence, this is all a mistake, and the most dangerous one
that can be thought. To be justified by our own works,
and such pitiful dead works, it speaks, as the Apostle's de-
termination of the matter is. Gal. v. 4, 5, that " Christ is
become of none effect to you, whosoever of you are justified
by the hiw; ye are fallen from grace." There is an eternal
law binding" you to such duty, and which is invariable and
unalterable. But what then? Must you think of being
justified by it ? No ; then Christ will be of none effect,
and ye are fallen from grace. But we through the Spirit do
■waitfor the hope of righteousness by faith. The great hopes of
righteousness we wait for by faith, and by that alone, through
the Spirit, the Holy Ghost, prompting and teaching us so to
do. But this is the stupid, senseless, absurdity which hath
seized the minds of multitudes, that when their works are
least worth, then they expect most from them. When they
are all worth nothing, they account of being justified by
them; when they are all dead works. When a man's soul
comes to be made alive, by how much the more he lives so
much the more he sees that the best works he is capable
of in this state and region of mortality can have nothing-
in them (though they have never so much of spiritual and
divine life) unto the piu'pose of justification; for they never
were designed to justle Christ out of his office. Nor are
the offices of Christ and i\\e Holy Ghost to mingle or be
SBR. XXXV.) Faith infers devotedness to God. 453
confounded, and made to interfere with one another, upon
any term?. Such living works (when Hving) serve for other
necessary and most excellent purposes, but not to justify
us. They serve to qualify us for communion with God',
and to enable us to serve and glorify him in the world, and
to cany on a preparedness for us more and more for an
inheritance among them that arc sanctified, or with the
spirits in light. See to that, that in all the exercises of
religion (though while it is not so, they are not to be
forborn and laid aside in families, closets, or otherwise
yet) you aim to get that principle of faith which may mend
your state, and make that good, and make you capable now
(having your consciences sprinkled by Jesus Christ from
dead works) of serving the living God, of living service
suitable to the living God. And,
[2.] That other conjunct principle, love. Friendly affec-
tion, see that animates all your Avorship too, that your souls
be carried towards God by friendly inclination: as was said,
" For in Jesus Christ neither circumcision availeth any
thing, nor uncircumcision ; but faith which ^vorketh by
love." If you have that faith by which you believe unto
righteousness, it will work by love; it carries your souls unto
God by a mighty power of love. This is living to God, the
certain consequence of that belief unto righteousness; or
imto which God doth impute righteousness. And how ap-
plicable is this to the purpose aforementioned, i. e. that
all the exercises of religion, and especially of tamily reli-
gion, be animated by that principle of love to God, or
friendliness towards God, faith. Do but take notice,
whereas the text speaks of Abraham, (he was the in-
stance) " Abraham believed God, and it was counted to
him for righteousness t and he was called the friend of God.
Pray see what the inclination was that carried him to take
that care of his family that he did, (Gen. xviii. 17, 18, 19.)
" Shall I hide from Abraham tlie thing that I intend to do ?"
He is my friend, I cannot hide things from my friend ; and
why should he be looked upon as such a friend ? " I know
him, that he will command his children, and his household
after him, to serve me." Abraham will take this care of
his family, because he is my friend.
See, therefore, that this i)rinciple goes into it, otherwise all
goes for lost. Why are you so careful ? Why it is kindness
*o my friend, my greatest and best friend. 1 see his interest
low in the world, he is little called upon or sought after.
There are few among men that will own him. But I do
464 FRIENDSHIP WITH GOD.
it, because he is my friend, and because he hath captivated
my very heart, and made that in some measure friendly unto
him. Tliat I may preserve, and that I may revive to my
very uttermost his languishing interest in a lost world. He
hath but a few friends, but I and my house will serve him;
we will shew our friendliness towards him, whosoever do
or will not do.
It comes in my way to give you this short, but full, direc-
tory in reference to the great subject we were so lately on.
See that it be managed by that faith which will always
justify. And see that it be influenced by a principle of
love and friendly inclination towards God, and because you
cannot endure his interest should be lost by your neglect,
at least so far as you can signify any thing to the promoting
and preserving it.
But here it may be said, that all the performances of an
unjustified and unregenerate jierson are sin. But what ?
Are men obliged to sin ? And should we urge them to sin ?
This admits of a very plain and easy answer. For,
1. There can be no declining of such performances when
the injunction is in the law before us; but it must be
upon a resolution not to do them. A resolution must be
taken : I will not do them. There will be sin in doing,
but there will be far greater in resolving not to do. The
sin that is in doing, is only in the \vrong manner, that I do
not such a thing aright. But resolving not to do, is sin
even in the very substance of that resolution.
How vast is the difference between that which is in the
very substance sinful, and that which is only sinful in the
circumstance. And,
2. This is to be said too, that not only the praying, the
hearing, and the other acts of natural worship done by an
unjustified, unregenerate person, are sin, but all their other
actions too. The very ploughing of the wicked is sin. And
what, therefore, must the whole imregenerate world do no-
thing? Are they all to sit still ? If they eat they sin ; if they
drink they sin. Must they, therefore, starve, and neither eat
nor drink? So absurd is such a pretence against doing such a
duty, though it have no tendency at all to reconmiend us to
God. And, indeed, were the duties of regenerate persons them-
selves never so entirely vital and holy, they would signify
nothing for the purpose of recommending us to God. They
do proceed from the Holy Ghost, but we must not confound
the offices of Christ and the Holy Ghost. It is the work of
the Holy Ghost to sanctify us, and qualify us for communion
SER. XXXV.) Faith infei'S devotedness to God. 456
with (jod. It is the work of Christ to justify us by his blood,
and by his righteousness applied to us. It was Christ that
was crucitied for us. And, indeed, in reference to the
matter of justification, even the most holy lives of the best
of saints, they do more by positive influence for the justifying
of Christ, than for the justifying of us. He is the eternal
wisdom of God. And wisdom is justified of her children.
We justify him ; we shew that he did not undertake a vague
thing, or come upon a vain errand into this world, when he
gave himself for us, to redeem us from all iniquity, and to
purify to himself " a peculiar people, zealous of good works."
When his end and design is so far answered, wisdom is
justified. This appears to have been the work and design of
wisdom, that it was not a foolish undertaking ; for it hatli
succeeded, it doth j)rosper, and shall more and more do so.
By positive influence, it more justifies him than it does us.
Our justification comes quite another way, being justified
freely by his blood. All the holiness in the world could
never make him amends for my having been once a sinner,
and thereby incurred the divine wrath. It is true we have
comnmnion with God, walking in the light as he is in the
light. But it is " the blood of Jesus Christ his Son, th^t
cleanseth us from all sin," so as that Ave may come guiltless
into that communion. 1 John i. 7- A'he truth is, that the
doctrine of faith, and righteousness, and justification,
have been talked of, and tossed into mere airy and insipid
notions. Though so excellent, so glorious doctrines, Chris-
tians have learned to dispute them into nothing : even as
rich and generous wine, thrown from vessel to vessel till it
becomes vapid and spiritless, and even without savour. It
is the greater pity and shame it should be so, when the truth
in these matters is so very plain and so very easy, that he
that runs may read it. But many have had a greater mind
to dispute and contend about these things, than to draw spirit
and life and nutriment to their souls out of them.
In the exercises of religion, there is that in the faith by
which they are justified and saved, that will prompt unto
them, if that faith have place in them. And we are concerned
to see to it that it have, that is to look to our state. And if
we cannot conclude it to be for the present good, not to sit
down there ; for to sit down destitute of such a faith, is to
sit down in the midst of death and under condemnation.
That is a fourth thing which, living to God as a consequent
of that faith which justifies and will finally save, doth cany
in it of friendship towards God. Living to God, inferred by
456 FRIENDSHIP WITH GOD.
such a faith, doth inchule in it a continual disposition to
the exercises of religioi), as the result of that faith, and as
proceeding from an amiable and friendly affection towards
God. But,
(5.) This living to God, as it is consequential of faith "which
justifies and Aviil save, continually obligeth to do nothing
against him to our uttermost or with self-allowance. Herein
the reason of the thing sneaks itself: if my whole life be a
diedicated, devoted life, and all the powers and proper-
ties and actions belonging thereunto be so devoted, then
there is notliing to be done against him vrho is the end and
terminus of this life. I can allov/ my?elf to do notling, I
am surprized if ever I do any thing ; it is an unintended,
indeliberate thing, if any thing be done to the prejudice of
his interest, that any thing diminisheth or soils his glory, or
obscures and darkens it. It will be a grief to the soul, if it
he a believing soul, (if it believe, by that faith which he jus-
tifies and saves.) that he is offended. For there is hereupon
that entireness of self-dedication to him, that there is nothing
of us left, excepted from obligation, or that can be directed
against bim or his interest in any kind. I can do nothing
(saith the apostle) against the truth, but for it. I can do
nothing; it is a certain sort of powerftil impotency, an
impotency tliat speaks pov/er, I can do nothing against the
tnith ; tliere is a positive principle obliges and prompts me
otherwise. So the apostle. Gal. v. ]/, " The flesh lusteth
against the Spirit, and the Spirit against the fiesh: so that ye
cannot do the things that ye would :" indeed in neither kind.
But it is plain the latter by the scope of that context must
be meant, " Walk in the Spirit, and ye shall not fulfil the
lusts of tlie flesh ;"' that is the thing there to be proved, that
walking in the Spirit is a certain remedyagainst fulfilling the
lusts of the flesh. How is that proved? Why, saith he,
though it be true that the. flesh lusteth against the Spirit,
yet the Spirit doth so strive and lust against the flesh, that
ye cannot do ^vliat, according to your carnal, corrupt incli-
nations, you otherwise would. You cannot, you are in-
hibited ; for you look upon yourselves as devoted ones ; your
life is consecrated, and all the powers relating thereto. And
therefore, they cannot be used to counterwork the great
design you have undertaken and engaged to serve. If I live
unto God pursuantly uiito faith in that gospel, tben I
cannot deliberately do any thing Avhich hath a direct ten-
dency to depress his interest or darken liis glory.
(6.) This faith, as it infers our living to God, allows us
SER. XXXV.) Faith infers dcvotedness to God, A57
not to have any separate interest from him. The maxim of
that great Pagan, " All things of friends are common,"
obtains strongly in this case. There is a friendship between
God and me. I must not have a separate interest. His inte-
rest is mine, and my interest is his. So that if my life be a
sacred, devoted life, Avhen I buy, when I sell, when this
and that way I am emi)loyed in secular and civil negocia-
tions, it will be looked upon as a most unlawful and wicked
presumption to make myself mine own end in all this. No,
God is my end ; I live unto God, And that faith by which
I am justified, obliges and prompts me hereunto; that is, so
and so I do, that I may glorify God. Not finally that I may
please myself, and indulge my own inclinations, and satisfy
any appetite of mine; whether it be an appetite to live in
pleasure, or whether it be an appetite to grow rich and
great in the world. No, by no means ; my life is a sacred
thing, a devoted thing. " To me to live is Christ ;" and so
all the actions of human and civil life must terminate in
God, as the end, if indeed I live to God. For if that be my
end, it is my last end ; and the last end is that into which
all others do nin. And whatsoever doth not serve the last
end, doth really and finally serve none at all. And so all
those actions are lost actions; i, e. they cannot come properly
under the notion of human actions. If they do not refer to
the last end, they arc beside any end. It is the last end that
infers whaiever there is of order in this world; all runs into
confusion that is not referred to the last end.
We are concerned to look carefully to our hearts about
this, that we suffer not any secret dispositions and workings
of spirit contrary hereunto. To go from day to day, and 1
cannot answer it to my conscience, that it is God that I have
been serving; serving him in my calling, and not myself;
Oh, in what peace can such an one lie down at night, when
he hath been playing the idolater all day, and usurping
upon Majesty — the Majesty of heaven? For it is God's
prerogative to be all things, the last as well as the first,
" Alpha and Omega, the first and the last." For a creature
born but the other day, lately sprung up into being, to rival
the universal Lord of heaven and earth, and to take upon
him as if he were God — I will be my own end, pursue an
interest of my own, separately and apart from God — this
is to pluck himself from under the rule of the Universal
Ruler, and to say, I will have no Lord over me; I am my
own, and not his. But a man's having devoted his life, so
458 FRIENDSHIP WITH GOD.
tis that he can be said to live to God, is necessarily exclu-
sive of all this. And thereupon again,
{J .) This living- to God, consequent upon justifying and
saving faith, will oblige and prom])t us to take in God with
us in all our affairs ; to go about nothing without him ; for
we are to act dependently in every thing; to commit our way
unto the Lord. Committing is believing; committing is
trusting. And we are to cast all our burden upon him,
and all our care upon him, expecting he will care for us.
This living to God includes. Every man, as he is called
therein, let him abide with God. 1. Cor. vii. 24. Imply-
ing, you have nothing to do in all this world, which you
cannot better do with God than without him. You have no
business to do in all this world, wherein you need to sever
and part yourselves from God. No, take him in with you,
as your first and last. And if we design him as our end,
so ;;s that he be our last, it will necessarily infer the other
too. If I am to act for him in every thing, I must act
from him; otherwise I act unproportionably. God can-
not be served but with his own. What is to be done for his
glory, is to be done by his power. This is that trust in
God which allows us not to lean to our own understanding,
but to commence with him in all things, and have our eye
keep quick turns with Him ; ever and anon to look up and
apply ourselves to him, and appeal to him; Lord, thou
seest that I am aiming at thee, as I do depend on thee
for conduct and support all along in my way. And,
(8.) This living to God, as it is consequent of such a faith,
implies, and must bring about, our enjoying of all things
in him and with him, and in order to him. As well what
we enjoy, as whtit we do, is all in him, if our life be once
a devoted life. For we are to consider life, not only as an
active principle, but also as a fruition. And a life de-
voted to God, doth as well enjoy all things in God, what-
soever he doth enjoy, as all for him. So that this will be
the sense of a believing soul (which is prompted by that
faith to a course of living unto God), " I have no enjoy-
ment under the sun, that carries any taste or relish in it
without God." Many Avill say, " Who will shew us any
good?" But Lord, lift thou up the light of thy countenance
upon me, and this shall be more to me than the increase of
corn and wine and oil. When men can please themselves
with the creature (excluding God, setting God aside), solace
themselves with this and that' creature-comfort apart
SEE. XXXV.) Faith infers liherly towards God. 459
from God, neglecting and disregarding. God; this is quite
beside the genius of a life sacred to God, — most contrary to
the notion of living to Him. For life is the principle by
which we enjoy what is enjoyable, as well as the i)rinciple
by which we do or practise what is practicable. And that
is one thing whicii that faith which is justifying and will
save, doth infer, which carries very great appearance and
expressions of friendlhiess in it, living to Gotl. Tlie most
friendly thing we are capable of doing. And it appears so,
if we consider the several liientioned things that do con-
cur in it. But,
2. It infers too, in the next place, liberty towards God,
as well as living to him. The next thing to life, is liberty.
A life dedicated to God, is inferred by a vital faith; and
liberty is as certainly and necessarilly inferred. That is a
liberty and freedom towards him, — and ^^•hat is more
friendly ? By that you estimate friendship ; to wit, by
liberty and freedom towards one another, which is the
certain effect and consequent of vital trust. There is no
such thing as real living faith, but from a spirit of faith,
of which we read, 2 Cor. iv. 13. " We having the same
spirit of faith," the same that David had (he is quoting
David there in that [)lace ;) " I believed, therefore have 1
spoken," saith the apostle Paul, as David had said so many
hundred years before. We also believe, and, therefore, speak,
having the same spirit of faith. So that there never Avas
faith in the Avorld, among them that did really and truly
believe in God, but it was from one and the same spirit
of faith, working uniformly in the several ages and succes-
sions of time. The same spirit of faith which David had
in his time, the apostle had in his time. And he doth not
speak of himself separately, but including other Christians,
•^ We having the same spirit of faith." Lay this scripture
to that other in the foregoing chapter, 2 Cor. iii. 17,
" Where the Spirit of the Lord is, there is liberty." Where
that Spirit is not, the soul is in bonds. They that are not
under grace, but imder a condemning law (which they
must be, by standing under a covenant of works), they are
slaves ; that covenant " genders to bondage," (Gal. iv. 24.)
the covenant of grace unto liberty. And so all that are of
the spiritual seed, born of the Spirit (as all true believers
are) they are the children of " that Jerusalem Avhich is free,
and is the mother of us all." Hence, from that foith which
instates a man in tlie grace of the covenant, he hath a free-
dom in his spirit toAvards God. And do but mark here-
460 FRIENDSHIP WITH GOD.
upon the connexion between these two things, in that of
the Psalmist, (Psahn Ixii. 8.) "Trust in him at all times;
ye people, pour out your hearts before him." He that
hath no vital trust in God, is shut up towards God, his
spirit is pent in, he hath no liberty towards God. When
he goes to pray, or applies himself to any other work, he is
like a man that cannot find his hands. He is manacled and
bound, hand and foot. The spirit that rules in him, is a
spirit of bondage: but the spirit of adoption, the spirit of
sons, is a spirit of liberty and freedom. He can be free
with God, as a man can be free with his friend. And it is
friendly when he can be so ; when he can pour out his soul
to him, make his complaint, spread his desires, and repre-
sent his grievances. You can do so towards such an one,
towards whom you bear a friendly mind, but not to a
stranger. And,
3. Such a faith as justifies, and will save, infers a commu-
nication of secrets. This it infers, that you do not alFect to
cover or keep any thing secret from God. You cannot only
use a liberty in expressing your desires, and making your
complaints and moans to him, but you have nothing at all
that you would reserve and hide from him, or make a secret
to him. This, faith prompts unto. You very well know, that
when we communicate a secret, tlfat which Ave would have
be a secret, we seek to commit and entrust it to a friend. I
trust such a man with my secrets, that is friendship. Such a
friendly mind accompanies faith tOAvards God. I do not
desire that anything should be a secret with me from him.
A guilty soul, that hath none of this faith, cries. Oh,
give me a corner, give me a cloud, give me darkness, in
which I may be wrapt up. When it is said " there is no
darkness, nor shadowof death, where the workers of iniquity
can hide themselves:" it is the thing they seek, — that is the
thing they covet. But the believing soul saith, I would
have no secret between me and this great friend, nothing
that I would reserve as a secret from him. So he is pleased
to express friendliness to us, by communicating h's secrets,
by unfolding to us that gospel which was a secret from
ages, and from generations by-past. So our Lord Christ'
argues his own friendliness to his disciples: " I have called
you friends ; for all things that have been made known
unto me of my Father, I have made known unto you."
John XV. 15. As you have largely heard. The same way
are we to express friendliness to him. And faith will in-
fer it, that we can freely open to him all our secrets, and
siKR, xxxv.) Faith oh/igcx /<? watchfui/iessi. 461
never be upon onr reserves towards him. And not only
because wc cannot help it, but because we choose it. It
is not a thinj^ unavoi(lai)ly imposed upon usj but it is a
thing that a friendly mind prom})ts us to, to tell him all
our hearts. We would have no design which should not
be under his eye, and about which we would not com-
municate with him. This the faith that justifies will
inter. I should have insisted a little in the next place upon
this,
4. That it obliges to the strictest watchfulness against
the insinuations of this world into our hearts; because the
friendship of this world is enmity against God. I pray bear
it away with you. I nnist in faithfulness warn you of it.
If you consider it not, all friendly concern with God is at
an end. To have the world follow you into your closets,
and into family duties, and into the public solemnities of
worship, and you still carry the world with you, a worldly
heart, a worldly mind, and Avorldly desires — this is very
dangerous; for, know ye not that the friendship of this
world is enmity against God? When it is said, " Let your
conversation be without covetousness," it is added, " for
he hath said, I will never leave thee, nor forsake thee."
Keb. xiii. 5. There are five negatives, never, never,
never, never, never. What doth that imply? It implies thus
much, — that if yet I will allow, and indulge and cherish
in my soul a predominant worldly inclination, I care not
for the divine presence in comparison of this world. It
signifies, that the world is more to me than God and the
divine presence, and the glory of it; and that I had rather
he should forsake me, than I should forsake this world.
A \vorldly inclination is for this a less tolerable and more
imallowable thing, because it contributes nothing to a
man's enjoying more of this world, for there i;*; nothing
to be done in the pursuit of any honest design in the
world, but I may better do it in subordination to God, than
in opposition. I may use my understanding as well, and
take in God w^th me, and keep myself in the divine
presence, and continue united and cleaving to him in
heart and spirit. And, therefore, if a worldly mind do draw
a soul off from God, this is to be worldly for worldliness
sake ; it profiteth a man nothing, it plucks him away from
God to no purpose. Any thing that were lawful and honest
and just, might as well have been done, designed, and en-
joyed, notwithstanding my intercourse with God. Faith is
462 FRIENDSHIP WtTH GOT).
our victory over the world; that faith, therefore, Avhich
(loth justify a man, and set all things right betAveen God and
him, it must needs fortify against worldly inclinations, and
make this world despicably little, and render God always
gloriously great in mine eyes.
SERMON XXXVI*
JAMES 11. 23.
And the scriptiire was fuIJUlecl , &c.
Thus I have evinced the truth of the doctrine of this text,
by shewing- you at large Avhat there is of friendliness in this
matter on God's part, and what there is on their part whom
lie brings to believe. It is the use of all which remains to
be insisted upon and recommended to you. Wherein I
shall not be diffuse, having had occasion to insist very largely,
by way of use, upon a subject which you know was very
congenerous to this, and of great affinity to it. But very
instructive inferences it very obviously affords us. As,
1. We may collect hence. That bad as this world is, God
hath yet some portion in it, to wit, a people peculiar to him-
self. Here he hath some that do believe in him, that he
counts righteous, that he calls and treats as his *' friends."
And these are great peculiarities. You may see it is not
his design (though this world have been all in a dreadful
apostasy from God) to quit his interest in it, or quite to
abandon it, and lay aside all kind thoughts towards it. This,
you may see, is remote from him. It is not his intention,
that though all have been in transgression against him, yet
that all shall be involved in one condemnation, and in one
ruin. But he hath his portion, that he doth and will ex-
empt out of the common ruin, that shall not lie under an
everlasting doom and condemnation with the rest of the
perishing world. Those that "shall not be condemned with
the world," as the Scripture expression is, 1 Cor. xi. 32.
He hath in this world some friends that he will treat and deal
with as such, and these must not lie under everlasting con-
demnation. His friends are such as do believe him, and as
* Preached February 13, 1693-4.
SER. XXXVI.) General Inferences. 463
believing in him are not condemned, as, John v. 24. And
they " sluill never come into condemnation," for they are
" ])a?sed from deatli unto life." He justifies, he im])ntes
righteousness to them, as is expressed here. And "Who
is he that condemneth" when God justifies ? Rom. viii.
And see wliat triumplis are erected in that chapter to the
grace of God. " Who shall separate us from the love of God
in Christ Jesus our Lord?" No tribulation, no affliction, no
principality ; nothing that is present, nothing that is to
come, shall ever separate them.
Methinks it is a comfortable, pleasant thought, that, tak-
ing a prospect of this world, beholding it so generally with
a dark, dismal, and gloomy shadow of death ; beholding it
lying in wickedness, and under the power of him who is
called the god of this world, that yet God should have a
select and peculiar people in it. What a glorious design
was this, the forming of a society out of such a world as this,
as should be called the friends of God. It is pleasant, and
it ought to seem a great thing to our thoughts, that it
should be so. And sure it must put us upon reflection:
Oh am I of that happy society, of that select society ? Such
a society God hath in this world, that is out of doubt; a so-
ciety of men that he calls his friends, that bear his character.
That (I say) is out of all doubt. Whether we be of that
number or no ? — it is pity that should be a doubt. And me-
thinks it should not be very easy to our minds while it is
so. While this is with us a doubtful case, and we cannot
speak clearly to this question. Am I of that society justly
called the friends of God ? But,
2. We may further collect hence, that as God has such
a peculiar people in this v/orld, Mdio do specially belong to
him, so this people are distinguished from the rest of the
world by some very peculiar excellencies. Here is not a
distinction without a difference. But there is a mighty dif-
ference, not which he finds, but which he makes between
man and man, that people that are peculiar to him, and the
rest of the world. There are two differing excellencies by
which they are distinguished in the text : Believing in
God, and friendship towards him. For the matter is plain
enough in itself, and you have heard it largely evinced,
that this friendship cannot but be mutual ; that they are
not merely passive in this friendship, or the objects of it,
but the subjects too. Here is this great distinguishing ex-
cellency to be found in these sort of men, that they are such
as do believe in God. Abraham believed God j this is not
464 pajENDSIIlP WITH GOD.
spoken of him as a single person, bnt as the father of the
faithful, as we may have occasion to take notice, the
Scripture spealvs expressly, agahi and again. And this is
one of the characters of this people, the society of God's
friends: they are a society of believers. A very great
excellency, in such a world as this.
Object. But some may say in their own minds. What is
there in it that doth notify and signalize such a people, as
if they were upon that account more excellent than their
neighbours ? Methinks this believing it is but a light and
trivial matter, that that should be the dignification of such
a pecuUar people which shall be called God's own, select
and severed from all the rest of the world. What a small
matter does this believing seem to he.
Ans. Indeed it cannot but seem so, according to the no-
tion that too generally prevails, concerning believing.
With many it is but a notion, an airy thing, that hovers in
their minds, but makes no impression, no more alters them
than a puff of wind would do a stone wall. With many
others it is not so much as a notion. What multitudes are
there that will be called Christians, but have no notion at
all in their minds, correspondent to that name ! No notion
of the things they profess to believe. Their minds are
wrapt up in a total ignorance of all the things that are to
be the pecuHar and most special matters of their faith. 1
do not wonder (when we consider what is made of faith in
so great a part of the Christian %vorld) that that ot Sohlidian
should go for so ignominious and reproachful a name. Men
have made so very light and small a matter of foith, that it
may very well go for a very diminishing character to be
a Solifidian, to be only a believer. Indeed men have re-
duced the business of faith to so little a trifle, that I know
no reason, as to them, why Solifidian and Nolifidian should
not signify alone to be only a believer, and no believer at
all. Men have diminished even to nothing, a thing which
with the most hath no object, and with the rest too gene-
rally no power, no efficacy, no spirit, no life ; and it had as
good be nothing, as do nothing, make no change upon their
hearts.
But if it were considered what faith (the faith of the
Gospel, which God calls faith, and upon which God calls
believers his friends) — If (I say) it be conskiered what it
hath in it, and what goes along with it, what it carries in
it, and what it carries with it, it will appear a mighty thing,
» glorious thing, and such as that one would not wonder
SEB. xxxvi.) General Inferences. 4G5
that such a select jjeciiliar ]ieople of God should ho distin-
guished hy it; that it should be the dilferencinj^ thing-, one
of the main difterences from the rest of the world. For it
is such a thing as plucks a man quite otf from all this world.
Men are all engnlphed naturally in the spirit of this world.
^This faith severs them, raises them quite into another
sphere, into an invisible world; and it is to them (where-
ever it is) the substance of the things that they hope for,
and the evidence of the things which they see not. It
plucks men quite off from themselves. It is a self-emptying
thing. Divides and severs a man from himself. It is that
by which he ceaseth to trust in himself, to depend upon
himself, to have any confidence in himself, and so come to
think the most debasingly of himself, yea the most terribly.
So that he not only despises, but he dreads himself, and
flies from himself, and out of himself. And then it unites
him with God and with Christ, by whom only he can take
hold of God. Through Christ we believe in God. " Ye
believe in God, believe also in me." Faith passeth through
Christ imto God, as the Spirit speaks, 1 Pet. i. 21. and
John xiv. I . It is that, therefore, whereby the soul seizes and
possesses (according to its capacity) the all-comprehending
good communicable, and communicated in and by Christ.
That is, Christ dwells in the heart by this faith. And
thereupon souls being rooted and grounded in love, are filled
with all the fulness of God. If you think but of what is
carried Vt ith it (the many things that were formerly in-
stanced in) they make this faith appear to be a most glo-
rious thing in the soul wherever it hath place. It is that by
which a person commits himself, intrusts himself, wholly
and entirely into the hands of another. That by which it
trusts one that it never saw, even with the very soul, and all
its concernments. It is a venture for eternity upon this
apprehension and knowledge, that if there be error or
mistake in the case, it is never to be corrected, a matter
never to be altered. It is a trusting with one's soul one
whom we know we have offended; one of the most difficult
and arduous things in the world, when we know we have
displef"='^d him, yet to trust him and cast all our care
upon him ; yea, uijon one that doth afflict us, doth things
very ungrateful to us, and who we know will at last bring
us down into the very dust of death. And yet the soul
saith. Though he kill me, yet will I trust in him. It is such
a thing as governs the whole life of them that have it ; for
the just do live by it. As others live by their senses, those
VOL. viir. ' 2 H
466 FRIENDSHIP WITH GOD.
live by their faith upon an invisible God, an invisible Christ,
and an invisible world. We know not what belongs to be-
lieving, if we Tuiderstand nothing of all this; and then this
faith is a riddle. It is not to be wondered at that this should
be one of the peculiar and characteristical excellencies of
that people whom God doth sever and make pecuhar to
himself from the rest of men. And their friendliness to God
is another of those excellencies. And by how much the
fewer his friends are, so much the nobler and more glorious
ft thing is it to be one of them. To bear a friendly mind
towards God in a world where he is invisible, almost for-
gotten, and where so few regard him, look after, or concern
themselves with him, this is a very peculiar excellency.
That when the generality of men have their minds and
hearts, their thoughts and affections, AvhoUy engaged and
taken up about things of sense, there appears so much the
more of a nobler temper and spirit in these men : No, I
must have somewhat else for the object of my friendly love,
the love of my delight, (which is friendly love) 1 must have
somewhat else to delight in, and wherein to solace and
finally to satisfy myself. "Whom have I in heaven but thee?
and whom do I desire on earth besides thee,?" Ps. Ixxiii. 25.
That people that do peculiarly belong to God are distin-
guished from the rest of the world by very peculiar ex-
cellencies.
3. We may further learn hence, that a justified state, and
a state of friendship with God, are commensurate, or do
measure one another. They are of equal extent ; God hath
no friends but whom he justifies. And he justifies none
but who are his friends. That is, he doth actually account,
or actually render them righteous by imputing righteous-
ness to them who are brought into actual friendship with
him. To wit, he is then statedly in friendship with them,
when there is a friendship in-wrought, even in the same
instant, in their hearts towards him. It is very true, indeed,
we have such an expression as that of justifying " the un-
godly," Rom. v. 6. So you have abundance of expressions
in Scripture which must be understood just as that must.
That the blind do see, the deaf do hear, and the lame do
walk, and the like. That is, they who immediately before
were such, are now made capabk of all these acts which
do bespeak another state. An ungodly man is justified ; we
are told in the same context that he is justified by faith :
faith is not the act of an ungodly man continuing so; but
as the blind are said to see, that is, sight being given to
SER. Kxxvi.) General Inferences. 467
them when they were immediately before blind. And the
lame to walk, to wit, who were immediately before lame,
but now are made to walk. So an ungodly person is justi-
fied; one that M'as inimeduUely before ungodly. But in the
same instant when God imputes righteousness to him, he
gives light, a new spirit, a new nature to him; for he jus-
tifies him as a believer. The word rcntlered " ungodly" there
signifies an nnworking man : but faith is the highest act
of worship that the human soul is capable of. For therein
I actually acknowledge and adore the truth, and %visdom,
.and power, and goodness of that God unto whom 1 intrust
myself. There is no higher M-orship than that which is
carried in faith. And therefore, that such an one should be at
the same time a believer and an unworshipping person,
is to say and unsay the same thing with and the same breath,
and even in the same words. Therefore imderstand the
matter so, that a justified state is a state of friendship with
God : which includes a friendly disposition introduced in
the same instant, in-wrought into our soiUs, toM'ards God.
That faith being in-wrought which would take in love,
which virtually comprehends love in it, so that it doth not
do its first and most essential act without the ingrediency
of it ; to wit, unite the soul with God in Christ. When the
soul comes into that union with God in Christ, that is its
conversion and union at the same time. Doth it imite with
him, and retain an aversion at the same time? That is im-
possible. But that aversion is turned into propension, and
that propension is only faith working by love. " The grace
of God was exceeding abundant towards me (saith the
Apostle, ITim. i. 14.) with faith," &c. He being the foun-
tain of all grace, and the object too of these graces. If
any dream, therefore, of being in a justified state, while as
yet they retain an habitual fixed aversion from God, and bear
no friendly mind towards him, this is a very idle dream, a
very delusive dream, a dream which, if a man awake not
out of it betimes, will prove a delusion unto his ruin and de-
struction. It is a misrepresenting of the Christian religion
throughout, to suppose that it shoidd be only a provision
made to change the states of men, without changing their
hearts j to bring men into a justified estate, and yet to leave
them in a state of enmity to God, and disaffection towards
him, that they care not to come at him to know him, to
converse with him.
This is the notion that hath so vastly spread through the
Christian world. Men think that they are justified by
2 H 2
468 , FRIENDSHIP WITH GOD.
Christ's dying, and that they need not care, nor concern
themselves, whether there he any change made in them,
yea or no. But as I told you formerly upon this subject,
Christ's righteousness is never the clothing of a carcase
continuing so. But -when he doth clothe and invest any
with his righteousness, he doth put a spirit of Hfe into them
at the same time, and that spirit of life breathes in a
friendly love. Men are generally justified under the
Gospel upon the same terms and in the same way
wherein the great father of believers was, to wit, upon
their believing God. He hereupon immediately counts
them righteous, bvit at the same time inspiring them with
that friendly love towards him which as a new vital prin-
ciple habituates them and facilitates them unto all the
duties and actions of that holy devoted life, that life of
friendliness towards God wherein they are to spend the
residue of their days.
In his first treatment with Abraham, he propounds himself
to him as God all-sufficient, and at the same time draws
his heart to close with him, and puts into him such a dis-
position with it to Avalk with him, and be perfect. I am
God, all-sufficient, " M-alk before me, and be thou perfect,"
or upright, Gen. xvii. 1. He doth not vary his method:
this is his way of treatment with all others. As he dealt
with the father of believers, so he hath with all believers
besides. If once they are willing to abandon and quit all
things else to which their sense had addicted and inclined
their hearts, so as they now resolve on and close with
the great objects of faith, they pass into that sphere that is
composed and made up of invisible objects, such as faith
hath to do with, and principally himself as he is in Christ :
hereupon he imputes righteousness to them, that faith car-
rying in it that propension and inclination of heart to him,
whereby they are made his friends, and inclined to all friendly
deportment towards him afterwards. Therefore, take we heed
lest any impose upon themselves with an imagination that
they shall be justified, saved from condemnation, and entitled
to eternal life, by only an external righteousness imputed
to them without the coucomitancy of a friendly disposition of
heart in- wrought in them towards God through Christ. And
again, —
4. We may further collect hence, that by this measure
a great many have very great cause to doubt and to dread
their state ; to have not only doubtful, but very dreadful
thoughts concerning their state : for how plain a thing is it.
sEk. xXxvi.) General Inferences, 469
that as God hath some friends in this world, so plain a thing
is it, that he hath but few friends in this world. And then
if friendship towards God and a justified state do measure
one another, and are commensurate, there is too much cause
for multitudes, not only to have doubtful, but very ch'eadful
thoughts about the state of their case. They are to make
their estimate by two such things as are most eminent and
obvious to any one's thoughts in friendship; that is, converse
with my friend, and service to my friend : if these two
things are to be the measure by which we are to make an
estimate, how few friends has the blessed God in this world.
(1.) How few that care for his converse. Is not this the
common account given of the temper and genius of the sons
of men, and of their state together, Eph. ii. 12. " without
God in the world." Let evei*y one consult his own heart,
lay his hand upon his heart, and consider ; — Is not this still
my case, to be without God in the world from day to day ?
Do not I transact my affairs without God ? Do not I begin
my days and end them one after another as they pass, with-
out God ? or, if I have any thing to do with him, is it as a
friend? If I have any thoughts of him, are they friendly
thoughts, pleasant, complacential, and reverential ones?
for I can only have such if I have those that are due to-
wards such a friend ; adoring thoughts, that are thereupon
grateful and pleasant as they are full of duty towards him.
Do I love his presence, delight in approaching to him ? Can
I please myself to shut myself up in a corner, in a closet
with him, to pour out my soul to him, and to receive his
comnnmications to me ? How little of this is there among
us ! And then, —
(2.) If we consider the other thing mentioned, mosteminent
and obvious in friendship, service to one's friend. All that I
can do is too little for my friend; his interest is my interest.
He with whom I am entire in friendship, I cannot have
a separate interest from. I cannot serve an interest of
mine own with the neglect, much less with the disservice,
of the interest of my friend. What expression is there
among us of a friendly mind towards God in this kind ! as
the apostle speaks concerning Christ (and Ave cannot con-
sider him but we must consider God in him) — " For me to
live is Christ," Philip, i. 21. I have no business to live in
this v/orld but for God ; I have devoted myself to him, from
a principle of fi'iendly love. This world is nothing to me,
but for him ; I would not covet to live in it, but upon his '
account, that I may know him more and seive him better.
470 FRIENDSHIP WITH dOD.
and be more conformed to him, and fitted to dwell with
him for ever. Therefore serving of his interest is your
business, your life is a living to God. The whole stream
of all the desigjis and of all the actions of your life running
directly towards God, that you may live to God; which
doth comprehend the whole business of lifej Gal. ii. 19,
" For I through the law am dead to the law, that I might
live unto God." All my life is to run into him, to terminate
in him; so it cannot but be, where there is a friendly mind
towards him. These are trying things, and they lie in a
ver)' little compass, so that we do not need to go far if we
make oiu* judgment or estimate by the measure that hath
been mentioned, what things they are that do distinguish
the peculiar people of God from other men ; certainly this
will bring the matter to a very narrow and short issue.
We say, none are in a justified state but God's friends ; that
friendship to God cannot be an empty name ; it must sig-
nify nothing if it doth not signify these two great things,
to wit, a desire of his converse, and an inclination of mind
to do him all the service that we are capable of doing hinij
from the dictate and instinct of friendly love. I cannot be
kept from him, because he is my friend. I must do for him
all I can, because he is my friend. Upon all this you may
also gather, what in the close and conclusion of so copious
a discourse I am by way of exhortation to recommend to
you, to wit, these two great things contained in the text.
Faith in God, and Friendship with him.
SERMON XXXVII*.
JAMES II. 23.
j4nd the scripture was fulfilled, Sec.
I TOLD you the last time, that I intended to put a period
to the long discourse on this subject at this time. And
herein, by way of summary, I have these two great things
containedin the text, seriously to recommend unto you, — faith
in God, and friendship with him. 1 cannot suppose that,
foreknowing' the subject, so many should come together
* Preached Feb. 25, 1693-4.
SER. XXXVII.) Concludmg Exhortations and Directions. 4r7l
without a design, that if any thing slioiild he said applicahle
to so great and liigh purposes, they will hiy it up in order to
future use and henefit. It would he a hard supposition,
and have too much of uncharitabieness in it, for me to give
any place in my thoughts that you should be generally
come together without any such (lesign; I hope there are
none come with so vain and M-anton a mind, as only to
throw away an hour here that tlicy know not M'hat else to
do with; or to gaze at one another, or to criticise, or spend
their judgment upon what they hear, Avithout any more
ado, and to go as they came.
If any two things should be pitched upon in any of our
tlioughts, of greater importance than other, wliat can you
think of greater than these two which you find compre-
hended together in this text — faith in God, and friendship
with him. It cannot be, if we have any design for eternity
and another world, that we can look upon these things
with neglect. Nothing can be of greater concernment;
even to the judgment of your own consciences, they must
appear so as they really and truly are : and, methinks, we
should be all within ourselves about it. Do w^e think it
can go well hereafter with unbelievers, or with God's ene-
mies ? In reference to each of these, somewhat in the con-
chision of this discourse is to be said, by way of direction
and exhortation. —
1. As to the former, faith in God. You are not to un-
derstand this (though it be believing in God that the text
speaks of) exclusive of Christ, but as including him; that
is, implying and supposing him to be the mediate object of
your faith, while God is pointed at as the final and ultimate
object : according to the apostle, 1 Pet. i. 21, " Who through
him (meaning Christ) do believe in God." Those that are
believers in a gospel sense, who through Christ do believe in
God, their faith being carried through Christ as the media-
tor and the mediate object, unto God as the terminative and
ultimate object. It was this believing in God through Christ
the promised seed, that Abraham the great father of believers
is characterized by in this text, and in divers other places
of scripture. And such a faith as his was you are to en-
deavour that you may find alive and in exercise in each of
your souls. For it is not a dead faith that will pass for
faith in the divine estimate, as this chapter more expressly
and largely discourses. With what contempt doth it speak
of a dead faith, making it but a carcase. " As the body
without the spirit is dead," so is that faith that is not work •
472 PRIENDSUIP ^VITH GOD.
ing, that is not energetical, that hath no energy, no life
with it. So, you know, the chapter closes.
With some, I told you, it is but a notion. I fear with
many besides (it may be many more) it may be less than
that. Men call themselves believers when they have not
such a notion in their minds of the things that they pretend
to believe. With some a notional faith serves their tnrn j
•with others what is less, a more nominal faith. It will do
lis no good to have that in us which we call faith, unless
God calls it so too. And know, therefore, that those who have
not that faith which in the evangelical sense, and by that
test, Avill go for such, they must go among the unbelievers,
let them call themselves, or let other men call them, what
they will. And then for excitation in this matter, let me
but offer these two awakening things to be considered.
1. That considering a man to be found an unbeliever
under the gospel, which claims and challenges his faith,
that is, which claims to be believed by a correspondent
faith unto what it contains and carries in it; he hath the
guilt of all his other sins still continuing, and bound down
close upon him. An unbelieving person is an unjustified
person. So such must understand the state of the case. I
have all the weight of that guilt upon me, which I have
"been contracting all my days. "Abraham believed God, and
it was imputed to him for righteousness." Righteousness is
not imputed upon other terms. Will any man think to
make for himself a new gospel, to confront that gospel which
ourl^ord hath sent among us? An unbeliever, and unjusti-
fied. So represent the case to yourselves. And what doth
that signify ? It signifxcs, that the holy jealous God holds
me guilty of all that I have been doing against him all my
days. I have lived long as " without God in the world," and
he holds me guilty. I have lived to myself, and not to him,
and he holds me guilty. Neglected him, disobeyed him,
and lived in affront to him, and he holds me guilty. Every
thing that I have used and enjoyed in this world, it hath
been by usurpation ; it hatli been v.'itliout right, as to him,
without allowance. I ought to have eaten and drank, and
looked up, acknowledging and adoring him whose fulness
lilleth all in all ; but God was not in all my thoughts : and
for all this he holds me guilty. I have liyed a prayerless
life, an ungodly life, alienated from the life of God ; this
hath been my way and course, and he holds mc guilty.
"What an amazing thing is this! As long as an imbeliever,
still under guilt. You have no righteousness to shelter you,
SER. xxxvii.) Concluding Exhortations and Directions] 475
to protect you, to keep off wrath and vengeance from
you. But,
2. That is not all, you have a superadded (and that the
greatest) load of guilt imaginahle, by not believing. " He
that bclieveth not, is condemned already," &c. That is, he
to whom there is a sufficient proposal made ; the object is
not concealed, nor wrapt up in darkness, but set in clear
and open light before your eyes, and yet you believe not.
Upon how fearful terms doth such an one perish. When
his case comes to be stated at the last, in the judgment of
the great day. Why is such an one cast ? Why is he held
guilty ? Why is he abandoned to perish ? Why is it said to
him, " Depart, accursed ?" It is because he would not be-
lieve in God. He had many other sins upon him, but they
would all have been forgiven him if he would have believed,
if he would have taken God and his Son ; then would have
been a perfect peace between God and him. If his sins
had been never so great, they had been all done away.
But this man perisheth, because he would not believe him
against sensual imaginations — against carnal inclinations.
God told him it was best for him to abandon his sins, and
put himself luider his government, and live by his rules and
holy laws ; but he Avould not believe this, but thought it
better to obey the lusts of his oavu heart, and walk accord-
ing to his oAvn imagination. He perisheth, because he
would not believe God j because he made him a liar in that
plain testimony and record he had given, concerning the
way of salvation unto sinners by his Son. Against whom
did " he swear in his wrath, that they should not enter
into his rest, but them that believed not ? So we see they
could not enter in, because of unbelief." This was the great
provoking Avickedness of that people all along. How long
will ye provoke me ? How long will ye not believe me,
notwithstanding the mighty noble works that have been
done in the midst of you. God was manifesting himself in
several and many great and remarkable instances ; but
yet they would not believe. They despised the pleasant
land ; — they believed not his word. All their wickedness
was rooted in infidelity — they could not take the word of
God. How fearful a case is this ? When a reasonable crea-
ture, one that hath an intelligent mind and spirit about
him, part of the offspring of the great Father of spirits, he
would not be governed by the divine dictates, but opposed
the inclination and imagination of his flesh, unto the ex-
press word of the Father of spirits. He tells nie, I must
474 FRIENDSHIP WITH GOD.
live so and so, that I may do well — that I may die happy,
and live eternally. But I will not believe it. I will believe
the lusts of my own heart ; rather run the hazard — venture
it — try what will come of it. Oh ! to perish on these terms
is dreadful perishing, because I give the lie to Him that
gave me breath.
But then I must say somewhat too, by M'ay of direction in
this important matter. Is it so fearful a thing not to believe ?
Will not any thing that may carry with it the shadow of
believing, serve the turn ? But it must be faith indeed,
and such as will answer the intendment of the gospel;
that I must have, or I jierish as an unbeliever, whatsoever
character I have gone under, or have thought myself to
have. Why, how shall I do or know ? Pray direct me
ill this, what kind of faith I must aim at, and not satisfy
myself short of, or to be without ? Why it must be,
1. Such (and pray, therefore, aim at such) a faith as shall
admit the gospel revelation into your hearts. This is not
so obscure a thing as many, upon the first hearing, may
account it. Do not you know the difference between,
receiving « report by your ears only, and taking it into the
heart ? Suppose it were of some very great good news
which you hear of in any uncertain way, so as that you
apprehend no reason to believe it true? It enters your
ears, but goes no farther. But if it be a great thing,
and it comes with certainty, so as that no room of rational
doubt remains concerning the truth of the matter; then it
goes into your heart, and fills that with joy and pleasure
and complacency. You sensibly find it exciting and raising
an affection in you suitable to the import of the thing, if
the gospel be received, so that reception makes its own
distinction visibly in it. " I tell you glad tidings of great
joy, which shall be to all people." When the gospel
comes among you, and tells you that the great Majesty of
heaven, whom you have otTended, is willing to be recon-
ciled to you, and bath sent his Son into the world on pur-
pose to be the reconciler, and he dit^tl upon the cross a
reconciling sacrifice; it is discernible (if you wnW inspect
and look into yourselves,) whether that which you call
faith in you, of the gospel ajid the gospel revelation, make
any such impressions upon your heart as is correspondent
of so great a thing. It is '^ with the heart man believeth
unto righteousness." That is the great business of enquiry.
What kind of faith will serve me unto righteousness, that
1 may be justified — that I may be counted righteous there-
SER. XXXVII.) Concli(diiig Eahortatiovs and Directions. 475
upon ? Why it is " with the heart man beHevcth unto
righteousness, and with the mouth confession is made
unto salvation." Horn. x. 10. And saith the apostle, " This
is a laithtiil saying, and worthy of all acceptation, that
Christ Jesus came into the world to save sinners; of whom
lam chief." 1 Tim. i. 15.
Have you received the gospel revelation so, as " a faith-
ful saying, and worthy of all acceptation ?" Is it accept-
able, do you judge it worthy of your acceptation, of all
acceptation ? Then your heart and soul cmbraceth it, and clo-
seth with it. Thus the apostle speaks in that great summary
of the gospel, " Christ Jesus came into the world to save
sinners (even the chief of them ;) of whom I am chief."
2. Labour for such a faith as may inwardly unite your
souls to Christ, revealed in this gospel, and with God in
him. Your faith is to take hold of him, and of God in him,
so as thereby to come into an united state, a state of union
with him, that you may thereupon be in him. It must be
such a faith as ^vhcreby Christ may dwell in your hearts.
" That Christ may dwell in your hearts by faith." Eph. iii.
17- That is not spoken exclusively of God, for it is pre-
sently subjoined, " that ye may be filled with all the ful-
ness of God." All which fulness is in him. Do not satisfy
yourselves without such a faith as that by which you may
say you have now the Son of God. God in him, in you,
and ^^'ith you. He hath given us an understanding, that
we may know him that is true. That understanding, to
know him that is true, is faith, as it resides in the mind.
But though it hath its first scat there, it doth not terminate
there, for this immediately ensues, and we are in him.
In Avhom ? In Jesus Christ the Son, who is the true God,
and eternal life. We pass into union by this intuition, even
into union with the true God, who carries eternal life in his
very name. Such a faith as leaves you still at a distance
from God and from Christ, do you think that can avail you?
All that is in Christ is yours, as you come to be in him.
" Of him are ye in Christ Jesus, who of God is made unto
us wisdom, and righteousness, and sanctification, and
redemption." 1 Cor. i. 30. In Him once, and all is yours;
whatsoever you need, whatsoever is suitable to the exigency
of your state. Are you foolish creatures. He is wisdom to
you. Are you guilty creatures, he is righteousness to you.
Are you impure creatures, He is sanctification to you. Are
you enslaved lost creatures. He is redemption to you, if you
be in him ; but nothing at all if you be not in him.
3, Labour for such ^ faith as may be transforming to
476 FRIENDSHIP WITH GOD. "
your whole souls. Consider that the whole economy of the
gospel aims at this, the bringing of all," upon whom it shall
have its effect, into the unity of the faith, so that all come
to unite in one faith. Eph. iv. 13. And what is to be con-
sequent thereupon, the apostle tells you in what follows
there, supposing this once to be done, and that you are
brought with the rest of sincere believers into the oneness
of faith, the unity of the faith which is common to serious
and sincere Christians. As such then, I testify to you, that
you are not to walk like other Gentiles, as if this faith, in
which all sincere Christians were to unite and be one,
should leave you, but just like other men in your habitual
frame. " I say it, and I testify to you in the Lord, that you
henceforth walk not as other Gentiles walk, in the vanity
of their mind." Eph. iv. 17. You had an heart alienated
fi-om that life. Will you keep that heart still, and call
yourself a believer, and pretend to be come to unity of the
faith? Still to live with an habitual disinclination in your
heart towards God ? This can never be. But if you have
learned " the truth as it is in Jesus," I tell you (saith the
Apostle) what that must be : it must come to this, the
" putting off of the old man, which is corrupt by deceivable
lusts," and " being renewed in the spirit of your mind."
Ephes. iv. 22, 23. You are never come into the unity of
that faith which belongs to all that shall be saved, till there
be thereupon a divestiture and total investiture. A dives-
titure and " putting oft" the old man, which is corrupt
according to the deceivable lusts;" you must cease to be
the man that you Avere before, and (as that which is inter-
vening and central in the case) there must be a renovation
even in the spirit of your minds, a new heart and a right
spirit being created and renewed in yon, being renewed
m the spirit of your minds, the inward seat of vital go-
verning principles. If the spirit of the mind be renewed,
that spreads influence through the man, then there is a
new man put on. Not some slight, superficial change in
this or that particular respect, but an entire ncAV man.
As he that is in Christ is said to be a new creature. There
is a new creation introduced, the man is new. This must
be, if your faith be to any purpase. The apostle blesses
God for the Thessalonians, in that he could look upon them,
as those that were chosen to salvation by the remarkable
and observable effects. The way that God had taken with
them was, through sanctification of the Spirit and belief of
the truth ; such a believing of the truth as had been ac-
companied with the sanctification of the Spirit, Agreeably
SBR. xxxvir.) Concluding Exhortations and Directions. 4/7
to that of our Lord himself, " Sanctify them through thy
trutli : thy word is truth." John xvii. 17-
4. See that it be such a faith as doth and shall govern
your lives, so that you live by it, and thereupon cannot
only say, I did believe seven or ten or twenty years ago,
but I continually live by my believing. A man is not said to
live by that which rarely happens to him, or once or twice in
a lifetime. We are to live by breathing, but we cannot do
so if it be not continual. So we are to live by believing;
" the just shall live by his fliith." That he is continually to
live by all his days. 'Can it be thought that such an one
shall be said to live now, because he drew breath twenty
years ago ? But that belief which is true, real, vital, will
be continually repeating its acts and exercises. " The life
that I live in the flesh (says the Apostle,) I live by the faith
of the Sou of God, who loved me, and gave himself for me."
Gal. ii. 20. That is, if your faith be a right vital principle,
and such as the gospel means and signifies by the name of
faith, it is such a thing as carries up the soul into a conti-
nual course, into an invisible scene of things. There you
have an invisible God, and an invisible Christ, and an in-
visible glory, still in view. There are some that talk of
such a thing as a double sight, or a second sight, so as that
they who have it have a visible world and an invisible
world in view at once. I know no second sight like that
of faith. That, indeed, will present an invisible world, and
keep it in view before you, so that by it you will be more
conversant in the world of spirits, with the Father of spirits,
and with spiritual and invisible things ; more conversant in
your hearts, more with delight, more with savour and
relish, than in this shadowy scene of things which you have
within the view and under the notice of your sense. You
will look upon this world " as that the fashion thereof
passeth away ;" but by your faith (which is to you "the sub-
stance ot things hoped for," &c.) yoil will live above, you Avill
live with God, you will live with Christ, you will live as on
the brink and borders of eternity, ready to enter in, only
waiting for a dismission hence — a call and translation
thither. This is living by faith.
For, the apostle having told us, Heb. x. 38, that " the
just shall live by faith," (repeating the ancient maxim out
of the Old Testament, to signify to us that that is not the
way of living for the saints at one time or age of the church
of God only ; but it is from age to age, through all the
successions of time, this must be the way of believing.)
478 FRIENDSHIP WITH GOD.
then he tells us in the begimiing- of the next chapter, what
that faith is by which such a man must live ; to wit^ " The
substance of things hoped for," and " the evidence of
things not seen." Such a faith as represents God and Christ,
and heaven, and the invisible things, all as great and most
substantial realities ; clothed with a clear light, and so set
and continued in view before your eyes. This is, that we
are to live, not to have such representations now and then,
but to have them statedly before us, and so to live and direct
our course accordingly. But,
2. I am also to recommend to you this other great thing,
friendship with God. And in reference to that, I would
also say somewhat both by way of excitation and direction.
I can speak but briefly to many things. For excitation
consider,
1. Is it not your great privilege to live here in this w^orld
in a state of friendship with God ? for what more exalted privi-
lege is there to poor creatures living in mortal flesh ? Here I
live in flesh, dwell in flesh; but it is in friendship with God.
In low circumstances, amidst a great many troubles and
difficulties, but in friendship with God. Who would not
choose this way of living, when it is represented to our
option, when it is propounded to us as matter of choice ?
2. Consider there is no middle state (for you to whom this
overture is made) between these two, a state of friendship
with God, and a state of enmity to him ; you must be either
his friends or his enemies. There can be no neutrality in
this case ; and will it not make a man's heart sink within
him to think of this ? I must either live God's friend or
God's enemy. Dare I venture when the matter is laid before
me as a matter of deliberation, to say, I will live the latter,
I will live his enemy ? You that were alienated, and enemies
in your minds by wicked works ; you see how the case is
stated : you must still be enemies in your minds, through
wicked works, till you arc reconciled and become friends.
There is no neutral state, you must go from day to day, up
and down in this world, either as God's friends, orhis enemies.
3. Consider that this friendship with God which we
recommend to you, and into which the gospel continually
calls you, is no impossible, no impracticable thing, for it is
prescribed to us as matter of duty : " Eveiy man as he is
called, let him therein abithe with God." 1 Cor. vii. 24.
" If a man say, I love God, and hateth his brother, he is a
liar : for he that loveth not his brother whom he hath seen,
how can he love God whom he hath not seen?" John iv. 20.
SER. XXXVI 1.) Concluding Exhortatimis and Directions. 479
which speaks this living- iulhelove of God to be therefore more
difficult, becciiise we see him not. But the strena:th of the ar-
gument g-oes upon that supposition, that it is a thing which
cannot be dispensed with, nothwithstanding the difficulty :
and be it us difficult as it will, it nuist therefore be supposed
not to be impossible to live in the love of God, and in a
state of friendship with him, though he be invisible. " How
shall he love God ?" implying that it is a thing, the thought
whereof is to be abhorred, that a man should think of living
in this world, and not to live in actual commerce and inter-
course, to be kept up, and continued, with God in love. How
shall he do it ? It implies, that he must do it, and therefore
the thing is by no means to be looked upon as impossible. And
to pretend that it is impossible, is to pretend that we have gone
below oiu" own kind, that we have lost human nature, which,
if it remain with us still, though we have flesh about us,
yet our uobler part is spirit. And, what is it an impossible
thing for a mind, a spirit, to converse with the great Father
of spirits ? Is flesh more akin to us than spirit, that
supreme Spirit, that universal Spirit, that Spirit that diffiises
influences every where throughout the world ? Are we
more akin to flesh, and fleshly things, ihan we are to this
Spirit, M'hose offspring we are, and who is our Father ?
Therefore, it is not to be thought or looked on as an impossible
or impracticable thing to come into and continue in this
state of friendship with God. " Keep yourselves in the love
of God, looking for his mercy in Christ Jesus, unto life
"eternal." Jude 21 . What is matter of express precept, is not
to be looked upon simply and absolutely impossible by a
natural impossibility. It is only so by a moral impotency,
against which the aids of grace are to be expected and
sought. And,
4. Consider that this friendship with God, as it is not an
impossible or impracticable thing, so it is to be maintained
in the easiest and most unexceptionable way. Consider, that
to enter into this state is but to obey the divine call, the very
meaning and import of the whole gospel of reconcilation.
We have the greatest assurances in all the world, that God
is not difficult or hard of acquaintance ; for he invites.
Will he refuse whom he invites ? I'he gospel is sent to us
to beseech us, in Christ's name and stead, to be reconciled
imto God. Will he refuse that which he seeks ? decline
that friendship into which he calls us ? He is " in Christ
reconciling the world unto himself, that sin might not be
imputed," or (which is the same thing) tliat righteousness
480 FRIENDSHIP WITH GOD.
might be imputed." 2 Cor. v. 19. " Now then we are am-
bassadors for Christ, as if God did beseech you by us : we
pray you in Christ's stead, be ye reconciled to God." We
are commissioned, and sent, and do in Christ's stead beseech
you to be reconciled unto God. You may conclude, with
the greatest assurance imaginable, that God is willing, and
not difficult, as to entering into this state of friendship with
us. And then there is as little supposable difficulty of conti-
nuing in it ; for do but consider to that purpose these two
things, 1 . That he is never far off : and 2. That he is easy
to forgive.
1 . That he is never far off, you will say ; how shall I
keep friendship with God ? He is in heaven, 1 am upon
earth. In heaven, yes, as to his more glorious manifes-
tation of himself. But he is not far from any of us, for "in
him we live, and move, and have our being." And this is
told us, that we may seek and find him out, insomuch as
he is far from none of us. So that now you may be xyith
him as soon as you can think a thought. How easy is the way
to keep up this friendship : only to be now and then at the
expense of a thought. Where is God my Maker ? that will
not cost you dear. You have no cause to say. What shall
I do for my friend ? Who shall go up to heaven to fetch
him me down from thence, or who shall go to the utter-
most ends of the earth to fetch him me up from thence.
No, he is with you ; turn you but to him, and you will find
him with you. Do but direct your mind, turn your thoughts
inward, and you will find him with you. Indeed he
often passes by, and we perceive him not. " Thou dost com-
pass me behind and before, (saith the Psalmist) and art
acquainted with all my ways." O how unaccountable is it
to keep off ourselves, unacquainted with him and his ways !
And,
2. He is easy to forgive. Ay, but breaches may happen.
I forget and neglect him too often, and am ashamed and
confounded in my own sense ; I am afraid to look towards
him any more. That must not by any means be. You
must return, though it be with weeping and humiliation.
And if we confess our sins, he is faithful and just to for-
give us our sins, if it be not done triflingly, if it be not done
\vithout sense, if it be not done with an inclination and
resolution to persist and go on in sin still. " I acknowledged
my sin unto thee, and mine iniquity have I not hid : I said,
I will confess my transgressions unto the Lord; and thou
forgavest the iniquity of my sin/' Ps, xxxii, 5, The
SER. XXXVII.) Couc/ucVing ExJiorUilioufi and Du'ections. 48]
injustice of it. And then it is added, " For this shall
every one thai is godly pray unto thee in a time when
thou niayest he found : siu'ely in the tioods of great waters
they shall not come nigh nnto him." Ps. xxxii. 6. Who
Avonld decline such a friendship wirh him who is so easy to
be reconciled at first, and still willing to forgive where
there is not a wilful perseverance in obstinate rebellion
against his rightful authority, and his abundant love and
goodness? And consider,
5. It is the way to bring your minds to ease in reference
to all your more private concernments. You have diffi^
culties in the world, you have troubles and straits, and
know not which Avay to turn yourselves. Oh what a great
thing is it to have such a friend, avIio invites you to cast your
care upon him, for he will care for you. And then the
peace of God shall hereupon keep your hearts and minds
through Christ Jesus.
6. It will keep you quiet in reference to public concern-
ments. This is a very pitiable case, that when they see
things run counter to their expectations, their aims, their
designs and inclinations, they are full of anxiety, full of con-
cern, full of dread and fear. They know not what will become
of things. Oh what an heart-quieting thought is it, that all
is in the hands of your friend, your great and wise friend,
who doethas pleaseth him in heaven above, and in the earth
beneath. And he will never manage things so as that his
true friends shall at last have any cause to complain. And
then consider,
7. That all will be well for ever when you arc caught up
in the clouds to meet your Redeemer in the air, and to be
for ever with the Lord. Tliat being his declared pleasure,
that he will have all his friends together eternally Avith him
in one society, in one as'^embly, niadc uj) of an innumerable
company of angels and the spirits of just men made perfect.
That they that have lived by the faith of Abraham, and
been friends of God, as he was, may sit down with Abraham,
Isaac and Jacob in his kingdom, and there reside for ever.
In this scripture we are told that " Abraham believed God,
and it was counted to him for righteousness."
But some may say. What is that to me, who live in the
world so many ages after? Why the Scriptures, as if it were
on purpose to obviate any such thoughts, tell us (particu-
larly the Apostle, Rom. iv. latter end) where he had been
speaking of the same thing, Abraham believing God, and
its being imputed to him for righteousness, it was not for
\OU VIII. 2 I
482 FRIENDSHIP WITH GOD.
liis sake that tlil-^ was written, not for his sake alone, but
for all that should believe with the faith of Abraham, who
is the father of us all, i. e. as believing under the common
notion of believers. Not as if our faith were to be produced,
or to be maintained, by any influences from him. But he
is called the father of believers upon the same account
upon which any one j^'reat and eminent in a profession is
said to be the fiulier of such, to wit, a great example, as
Jabal is said to be the father of them that dwell in tents,
and Jubal the father of them that handle the harp and organ.
What was said concerning- Abraham and his faith, and liis
friendship with God, thereupon, was not written for him
alone, but for us too, that we are to live in the same faith
and the same friendship with Go:! as he did.
1 shall shut up all, by way of direction as to this, with
only two words in general. You think it a very desirable
thing ([ doubt not but you do) to be in this state of friendship
with God. Surely every one among us must say, if it be a
desirable tiling to live in a state of friendship with God, who
would not live at this rate every day in a state of friendship
with tlie great and glorious God of heaven and earth ! I
shall only say these two things by way of direction in refe-
rence hereto.
I. Give yourselves up entirely unto this friemlship with
God; and do it M'ith solemnity : so great a thing as this,
entering into friendship with God, the great and glorious
Lord of heaven and earth, the matter speaks itself that it
ought to be done with solemnity. Make a solemn business
of it : apply yourselves purposely to him, and tell him, Lord
I have heard thy mind, thy pleasure, thou wouldst have
souls that have v\'andere(l from thee, and been alienated,
come into thine acquaintance and friendship. The gospel
under which I live hath told me ;;o; I believe thy word;
I come now to offer myself up unto thee, to be thy recon-
ciled one, thy devoted one, thy servant, thy friend. " Thy
servant, thy servant ; Lord, thou hast broken my bonds."
Ps. cxvi. i(>. But our Saviour would have us know, that the
notion of a servant is not to exclude that of a friend, as that
of a friend is not to exclude the notion of a servant, bu$
only to prevail and predominate in the state. The notion
of friendship is in the Christian state to be predominate, and
to be the principal thing. Tender yourself to God accord-
ingly. We hear many discourses to this purpose : but
with too many the matter comes all to nothing, because we
never make a solemn business of it. The entrance into such
SER. XXXVII.) Concluding Exfiorfatmis and Directions. 483
a state, so sacred a state, if it were done with solemnity,
there would stand a remark upon it, I have engaged my-
self in a state of friendshii) with God, I must live pursuantly
hereunto. I hoj)c you 'svill tiiink of this : such as come to
learn how you might live in a state of friendship with God.
Such as have any such design, 1 hope will think of this ano-
ther time; i. e. that when this state of friendship with God
is once entered into, we must give ourselves up to it.
And then,
2. Mind, it is a continued course : otherwise, you trifled at
first ; never meant sincerely, never meant as you did pretend.
Mind, I say, it is a continued course ; and through your
whole course. Tliese are hut generals; I have mentioned
many particulars, at former times, to this purpose; that, if
you recollect yourselves, would be of stated use to you. But
all will come under this general ; mind this often, that there
is a friendship settled between Godand me; I must in all things
hereupon demean myself towards him as a friend : that is,
I must consult him in all, resign all things to him, cross
him in nothing ; for friendsliip between him and us carries
a peculiarity in it. If ttiere Avere an equality between him
and me, then it were something as between human friends,
it may be. They may be equally wise, they may be equally
great or equally mean ; equally able to do for one another.
Hut this is not the case here ; this is not like common friends,
as I formerly shewed at large ; and, therefore, there must be a
constant reference to him in all tlungs. We are in all things
to yield to him, to cross him in nothing. And so, when in all
things we are to consult him, we are to take his counsel in
all, and to stand in his counsel. Not to be self-willed, not to
say, we will walk in the way of our own hearts, whatsoever,
becomes of our friendship with him. You must always be
true to him ;you must always believe him true to you. You
must never be strange to him ; always be free, unreserved,
open-hearted. You must willingly agree to it, that he be
privy to all your atfairs. He will be so, whether you will
or no, but it is that to which your hearts should consent,
and in which your hearts shoidd rejoice, so as to be able to
say. Lord ! I know I can hide nothing from thee, and I
would not if I could ; I desire all things may lay open be-
tween me and thee, that there may be nothing hid, no veil
drawn between thee and my soul. Search me, try me, look
into me. It is the pleasure and advantage of this friendship,
to know that he can behold sincerity, and accept it, and
reward it, and delight in it. And, therefore, you must re-
2 12
484 RECBNERATION.
solve never to break off this friendship, but look upon him as
your inseparable friend, and from whom you are never to
depart. And say to yourself, this God shall be your God ;
i. e. your friend, your friendly ruler, for ever and ever, and
shall be your guide even unto death. So that you can never
any moment of your life sufier an eloui^ation from him, that
he should be far off, or keep long from you, but presently
your hearts will miss him. And you will say, Oh! where is
my friend? I "will seek him, pursue after him, as the spouse
in the Canticles is represented to pursue after him Avhom her
soul loved. This is my friend, where is he? where is he? You
will be presently upon enquiries, if he have hid himself, and
seem to have withdrawn and retired from you ; for this hath
been the state of things between him and you in contracting
this state of friendship, that this God shall be your God for
ever and ever, and your guide even unto death.
SERMON XXXVIII. *
1 JOHN V. I.
Whosoever believeth that Jesus is the Christ, is born of God„
The subject that I last finislied, you find did connect faith
and friendship with God. This connects faith and sonship
to God. And the one and the other must be understood
(by them that will consider) to be of the greatest importance
to us imag'inable; so great, that it is to be hoped the former
is not forg-otten, and this latter will not slightingly and neg-
ligently be attended to.
The words in themselves are an express doctrinal asser-
tion, which I shall not need therefore to vary into other
terms ; " Whosoever believeth that Jesus is the Christ, is
born of God." It needs only to be explained and applied:
for the explication of it, that you cannot upon the first
hearing of such an assertion as this, but think very necessary.
For it may seem strange to unaccustomed ears, at least,
that such a thing as this should be affirmed so generally,
concerning believing Jesus to be the Christ, that every such
* Preached May llth, 1693.
SER. xxxviii.) /fliat the name Jcsns signifies. 485
^n one slionld be said to be born of God. How ama/iiiq; ii
sound may this carry with it to many who do less consider,
or M'ho understand less wiiat the meanini;"of tliejj terms is,
to "beheve Jesns to be the Clu'ist," and to " be boiflot'God;"
the hitter of these doth indeed, at the very first hearing",
appear a very great thing — be born of God ! It miglit
even swallow up a man's soul to think of such a thing as
this, affirmed of such M-orms as we are. We, that might
" say to the worm, Thou art our father, and to corruption.
Thou art our sister and motlier ;" to P[)eak of such creatures
as we, as of a divuie otfsjjring and heavenly progeny, as of
persons born of God; how wonderful and transporting may
it be to us.
But that only which can make such an assertion as this
seem strange is, that while this is apprehended (as it is to
be really and truly) a very great thing ; for the most part,
such believing is rccl:oned a very little thing. It may, in-
deed, seem a great thing to be a son of God, one born of
God ; but the name of believing is become so chea[) amongst
us, and carries so little and so diminished a Kound with it,
that we are too generally tempted to look upon«it as a
slight, and small, and trivial matter. But when these terms
come to be opened and understood, it will be found that
there is su.ch a near affinity between these two things, be-
ing " born of God," and " believing that Jesus is the Christ;"
that the one \vill be easily understood not to have anyplace
at all where the other hath no place ; that they can never
be apart, but wheresoever the one is the other must be too.
Our business therefore in the explication must be to do
these two things ; first, to consider the parts of this asser-
tion ; and then, secondly, to shew their necessary connexion
with one another.
I. We are to open the parts of this assertion severally,
M'hich you see are these two, concerning Christ and a divine
birth; " believing that Jesus is the Christ," and being "born
of God." And,
I. For the former of these, what the import is of "believ-
ing that Jesus is the Christ." And as touching that, there
are again, more particularly, two things to be stated. First,
the thing to be believed, that Jesus is the Christ; and,
secondly, the believing of this.
(1.) The thing- to be believed, that Jesus is the Christ.
I pray you attend to it. Much of the greatness of this thing,
which is our present subject, to wit, faith concerning him,
depends upon a right understanding what it is that must be
{be object of this iaitl); iuul which b stated as the object ot'
486 REGENERATION.
it here. The thing to be believed is, that Jesus is the
Christ. It concerns us greatly to understand tliis aright.
It is not a trivial matter that is here represented to us as
the object of our faith, or the thing we are to believe.
And that we may more distinctly apprehend it, Ave are yet
to go lower, and to consider, first, the subject of this affir-
mation unto which we are to yield our assent, and give up
our faith, which is represented to us only under one single
term, Jesus ; and then, secondly, what we are to believe
of this subject, that lie is the Christ.
[1.] The very subject itself must be truly stated; we must in
our own thoughts determine of the person here spoken of,and
concerning whom this affirmation is pronounced, otherwise
Ave do nothing. Why, who is this Jesus of whom we are
to believe that he is the Christ ? Take we heed that our
thoughts do not Avander here ; for that would be fatal if
they should, if they should wander to another subject.
This, which is so peculiarly said concerning him, must be
understood exclusively of any one else ; it is not spoken of
any other, nor to be thought of any other. That there
should be here an error perso7icc, a mistake concerning the
person spoken of, it may prove a most destructive error.
" Art thou he that should come, or look we for another?"
This is the question which John directs his disciples to put
to Christ for their information, not for his own, that he
might gain them an opportunity of being convinced and
satisfied in the great and important ([uestion of that age ;
which yet could not be of greater importance to that age
than it is to our own, nor of greater to John's disciples
than it is to every one of us: and we see what our Lord
saith to it, " Tell John what you hear and see ;" such and
such wonders are wrought and done. And he adds in the
close of all, "Blessed is he that is not offended in me/' which
words would carry a kind and benign im[)ort %vith them
beyond all that can be expressed. But they carry withal
an intimated menace, as any one may apprehend — "Blessed
is he that is not offended in me;" as if he should have said.
Such an one hath a merciful and wonderfiil deliverance,
" he that is not offended in me." But it is also as if he had
said. Woe be to iiim that is ; when so clear a light shines
concerning inc, and when there is so bright and so express a
discovery; blessed is he that doth not stumble, blessed is he
th,it doth not mistake, that doth not take one for another.
The intimation is plain, nothing but wrath and vengeance
and woe must hang over the guilty heads of them that do
take one for another in such a case ; and when the light that
SER. XXXVIII.) What the name Jesus signifies. 48/
shiiKvs is so clear, so as that, noiio can be guilty of a mistake,
but it must be a wilful mistake if any should take another
for me.
And you see how this one person is notified here, only
by the name Jesus, as the siihject of the aflirmation, the
Saviour. A name that signifies the ai)titn(le of tlie person
Unto the office that he was to bear and manage. You
know it was foretold and directed by the immediate coun-
sel of Heaven, that he should be called Jesus; " And she
shall bring forth a son, antl thou shalt call his name JESUS;
for he shall save his people from their sins." Matt. i. 21.
It was a rivaling of the hero of the world, who did aftect
such titles, and even that very title, which the pagans did
therefore bestow sometimes ujion their gods, and sometimes
upon their kings, to wit. Saviour; the usual name among
them of Jupiter, and with which some of their great princes
did dignify themselves, and affected to be dignified by, as
particularly Demetrius Soter. This was an affectation
among the great ones of the world to claim this very name.
Well, our Lord will be known to be the Jesus. This name
is his, appropriated to him, to signity to persons one that is
to save as no other could, that was to be so eminent and so
glorious a Saviour ; that person distinguished from others
by the specifying circumstances (or the individuating cir-
cumstances rather) that did attend him. That Jesus Avho
was born at Bethlehem, and lived at Nazareth, and was
clTtcified at Jerusalem, commonly known there by this name,
the name Jesus. It is of him peculiarly and alone that
this is said, he is the Christ.
[2.] And that is the thing that is to be believed con-
cerning him, that he is the Christ. The former was the
personal name, this the name of office, and speaks of the
person as invested with his oflice, or affirms that inves-
titure concerning his office that he is invested there-
with. This indeed is variously expressed, that is the attri-
bute given to the subject under this latter name.' Some-
times the same thing is said concerning the believing this
Jesus to be the Son of God ; that doth eijually entitle to
the same great privilege, and brings a man into the same
safe state, implies the same change and transformation
upon his soul, as you see in the foregoing cha[)tcr of this
epistle, at the 15th verse, " Whosoever belie^'eth that Jesus
is the Son of God, God dwelleth in him, and he in Gi)(\."
Sometimes the meaning and import of thi-: expression, "is
the Christ," is signified by that conjunction with the other,
both conjoined, that is, that he is the Christ, and that he is
488 REGENERATION,
the Son of God. Wlieii our Lord demands of Peter,
" Whom say ye that I am ?" (Matt. xvi. 15) the various
opinions are given, some saying he was Elias, some saying
some other of the prophets. Well, but vt^hat say you, Peter,
and the rest, that I am ? " Thou art the Christ, the Son
of the Hving God," saith Peter. So you have both con-
joined in reference to the same person, as in John xx. 31.
*' These things are written, that ye might believe that Jesus
is the Christ, the Son of God ; and that believing ye might
have life through his name." These passages plainly, inti-
mate to us thus much, that to atfirm that Jesus is the Christ,
and that he is the Son of God, comes all to one, it amounts
to the same thing. To say concerning this person believ-
ingly that he is the Christ, or that he is the Son of God,
there is an equivalency in the one of these to the other.
Sometimes a third expression, of equal import to either of
the others, or both the others, is used 5 " No man can say
that Jesus is the Lord but by the Holy Ghost." A strange
saying too, as this of the text seems to be, I Cor. ii. 3. ;
there "Lord," is the name of the office too; the usual style.,
by which he is spoken of in the New Testament, and in
some places of the Old too; " The Lord said unto my Lord,
Sit thou at my right hand, until I make thine enemies thy
footstool." Psalm ex. 1. It only imports that universal
and sovereign dominion that did belong to the mediatorial
office, the thing signified by the name of Christ. "He is
Lord of all," Acts x. 36. A thing that seems slid in by the
apostle in the stream and current of his discoiu'se ; " he is
Lord of all," saith he, in a parenthesis ; and so he goes on,
dro])ping that by the way ; and no man can say that he is so
" but by the Holy Ghost," to wit, with a correspondent
disposition of soul internally, vitally, and practically ac-
knowledging him, and subjecting his soul to him as Lord
of all, as the Lord, he into wdiose hands all power is put
both in heaven and earth.
But when this is said, " that Jesus is the Christ," and
this again is used as an equivalent expression, " that he
is the Son of God," or, " he is Lord of all," this only
represents and gives us an intimation of the state of the
case at that time. He appearing now in the fulness of
time upon the stage of this world, various opinions there
were of him, some mistaken ones, some very malicious ones,
and some that were right and true ; this begat a great
controversy ; it Avas the question of the time, ami the de-
termination of it the right ^vay called the present truth; to
wit, the great question couceniing this Jt\sus, who, and
■SER. xxxviii.) What Jesus being the Christ imports, 489
■what he was ; " I speak these thing-s," saith the apostle,
" though you know and arc established in the present truth."
The main dispute lay between them on the one hand, Avho
believed him to be the Christ, or the Son of God ; and them
on the other hand, who ai^prehended him to be a deeeiver,
an imjjostor and blasiihemer, for saying truly mIio and what
he Avas. This was the true state of the (piestion, he giving
out himself to be the Son of God, callini^ the great God
upon all occasions, Fatlier — " My Father" hath directed me
to do so and so, and to say so and so ; he giving- this out
concerning himself, that he " came down from Heaven,"
that he was " the Son of God,'' in a most peculiar and ap-
proju-iate sense ; and rej)orting- concerning- himself too,
(which was of most absolute necessity imto the end and de-
sign of his coming) that he mig-ht bear the office of Christ
and the Messiah, and that he was the Son of God ; the de-
termining- the one of these on his part would determine
and conclude the other. Whereas he did upon all occa-
sions intimate that he was the very person that should conie,
the Christ, the Messiah, and also that he was the Son of
God. If it were true that he Avas the Son of God, it Avas
impossible that could be false that he Avas the Messiah, that
he AA'as the Christ. For no one could imagine that the Son
of God should bring doAvn a lie from Heaven and difiiise
it among men: therefore, to say he Avas the Son of God,
Avas to say he Avas the Christ too ; that is, it plainly im-
plied that AA'hereas he said both, it Avas impossible he could
be the author unto men of a false affirmation concerning
himself: and theretbre, if he Avere the Son of God, he in
Avhom the divine nature Avas in conjunction Avitli the hu-
man, in Avhom the glory of God shone so as to characterize
him the O'.dy begotten of the Father, (John i. 14;) if it
Avere so avowing himself to be the Christ, the Messiah that
Avas to come, that had been so long expected, even at that
very time, he nmst truly and really be so. And so there
AA'as no medium between these two, his being the Son of God,
and his being a deceiver and impostor ; no medium, for if
he Avas not the one, he Avas the other ; if he Avas not the
Son of God, he must deceive in saying he Avas the Christ.
But he being the Son of God, that being sufficiently evinced,
or evident that he AA'as so, must give sufficient credit to this
affirmation concerning himself, that he Avas also the Christ,
he that Avas to come, so as that there Avas not another to be
looked for.
NoAv Avhat this Christ signifies, and Avhat the aflinniu^
490 REGENERATION.
this Jesus to be the Christ must import, have been hintetc
to you ah'eady. But it is to be more distinctly considered.
It is (as you have heard) a name of office, as the otlier is a
personal name. And this word signifies his unction to that
office ; so Messiah signifies, in the Hebrew language, and
X/)<r«? in the Greek, an anointed person, and the import
of that mu^t be collected from the known usage of this and
of former ages, and the continued usage of the same thing,
even to this day, in all successive ages since ; that is to in-
vest and inaugurate persons into high and great offices by
unction or anointing. And *two things, as to this person,
this unction must signify, when it is said he was anointed
above his fellows with joy and gladness, to wit, with triumph,
(as high triumphs have been always used to attend the
inauguration or coronation of princes,) two things as to him
this unction must signify : 1. Authorization, and 2. Quali-
fication. The former of these is relative, and the latter
real.
First, Authorization ; the conveying to him all the autho-
rity belonging to the high office of Mediator. He is the per-
son autliorized, (as the inauguration of princes signifies that,)
either conferring or acknowledging the high authority in
them belonging to their high office. Him hath God the
Father sealed. He carries the signature, the character of
the great God upon him, as his anointed one, his sealed one,
marked out for the great work and office Avhich he was to
sustain and bear. But,
Secondly, It signifies qualification too. A real endowment,
as well as that relative one. '' The Spirit of the Lord is upon
me, because he hath anointed me." Isaiah Ixi. I. It signifies
that mighty plenitude of the Spirit wdiich descended and
floAved down upon him, ^vhereby whatsoever was requisite to
the faithful and successful discharge of the work and business
which was conferred upon the man Christ, the divine nature
being so intimately united with the human, it signified that
all the fulness of Godhead did come to inhabit this man,
and so to suit him every way for the great affiiirs of that high
and impoi'tant office into avhich he Avas now put.
And tbis Avas the thing to be beheved in opposition
to the opposers of that time, and of all after-times ;
Avho were of two sorts then as they have been continually
since, to Avit, Pagans and Jcavs; the former Avhereof did
disbelieve that there needed to be any Messiah at all ; and
the latter disbelieved that this Avas he. The former could
have no apprehension that there Avas any need of a Messiah
SER. XXXVI 11.) fVhat Jesus being the Christ imports. 491
or a Christ at all. That was the case of the Pau^an M'orld ;
and much less could they believe tliat this Clirist should ever
need to be crucified : and thorefore the doctrine of him, and
especially of his cross, was to the wise Pagans foolishness.
What needs any such transaction between God and (men in
such a way as this, that there were come down one from
heaven into this world, to die upon earth a sacrifice to the
justice of heaven? Who can imagine such a thing as this,
say the wiser Pagans. There is no need of any Christ
at all, say they.
The Jews, they were taught long before to apj)rehend and
believe there was need of a Christ ; though they mistook
much here what he was to do, and v.hat the business of his
office and coming was ; but yet they had that gospel among
them, under veils and shadows and typical representations,
which did only hold forth to them what was the business and
errand upon which Christ came into the world. All their
sacrifices taught them, and no doubt to M'hom an under-
standing was given, as this apostle's expression afterwards,
is in this same chapter, " They who had the given under-
standing to know him that is true," verse 20, they did
understand that the sacrifices under their law, and offered
according to the direction of it, must terminate in one
greater sacrifice. They had that volume in tlieir hands con-
cerning which it is said, Ps. xl. 6, 7? " I" the volume of
the book it is written of me, that when sacrifices and
offerings will not serve the turn, (that is, of mean, abject,
brute creatures) I must come after all to do tliy will, O God,"
That is to be performed and done by me which those sacri-
fices were useless and insignificant for : no other way useful
but as they did point out me, who was to come, as the
substance and fulness and accomplishment of them all.
It was a thing generally taught, (whether it were understood
or no among the Jew?,) that there Avas to be a Christ, a
Messiah, an everlasting high priest, as his office is sometimes
dignified by that title, more eminently and princi{)ally in
Psalm ex. " Thou art a priest tor ever after the order of
Melchizedek." This the Jews found in the sacred records
which they had among them, and in their hands. But yet
when he came, tlK'y did not think this Avas he. And so as that
was a question between the pagans and ciuistians, whether
there ought to be any Christ or no, so it was a question of
equal importance between them and the Jews, whether this
were the person. And therefore that he doth with so nnicli
authority and severity charge upon those that he conversed
492 REGENERATION.
among in the days of his flesli, If yon believe not that I am
he, you shall die in your sins. It is not believing an indefinite
Christ or Messiah to come, that Mill serve the turn now, now
that there is a sufficient notification of the person; but now
you are not only to believe that there is a Messiah to come,
but now if you do not believe that I am he, yon are lost
creatures, you die under the unatoncd guilt of all your other
sins, and under the superadded guilt of this sin, not believing
the revelation that is made by the great God of this his
Christ, Avhen it was made with so much clearness that it
was impossible any discovery could have carried more
convictive evidence with it than that did. This now was
the thing to be believed concerning this Jesus. But then,
you will say,
(2.) What doth the believing of this import ? What is it
to believe it, so as to give a ground for this affirmation
concerning the belief of it, that he is born of God ? Why,
for this it is plain, in the
First place, this believing that Jesus is Christ must carry
with it an imderstanding and a judicious assent of the
truth of the affirmation that so he is ; that he is indeed
the Christ. An understanding and judicious assent : it
cannot be less. Faith concerning this so important a thing
is not the act of a fool, it must be an act suitable to an
intelligent, apprehensive mind ; and thci'cfore if this be not
assented to Avlih the understanding and judgment, it is as if
it were not assented to at all. To assent to this, understand-
ingly and with judgment, is to appreiicnd some valid and
sufficient ground upon which it is to be assented to. I pray
consider this well ; ungrounded faith is no faith : if there
be never so clear and demonstrati^'e ground upon Avhich
this truth is in itself founded, that Jesus is the Christ; if it
be not at all aj>prehendcd by me, if 1 believe this at random,
if men will call tliat believing when 1 believe and I cannot
tell Avhy, and I care not why, I believe as a matter of
common hearsay or of uncertain report, I take it up from
the people amongst whom I live. Such an ungrounded faith as
this is a nullity, a perfect nullity, it goes for nothing ;
it is not believing, it is but a hovering, fluttering
opination, a vague opinion only I met Avith by chance, a
thing that falls in my way ; my religion, as I am a Christian,
is to me a casualty. I am a Christian, but upon the same
terms upon which they who live in the same country are
Mahometans ; and of tiie Jews, where they are of the Jewish
faith, ot infidelitv rather, Aik] this is all that thp most
SKR. xxxviTi.) Faith includes an widerstanding assent. 493
have to say f<»r their beini>- Christians: that rehgioii which
M'as the rehgion of my forefathers, v.hieh is the rcHt>"ion
of the coiinlry where 1 live, whish is the religion esta-
blished by law, which is the religion that most suirs my ex-
ternal conveniences to profess. I could not commodiously (it
may be not safely) live in the country where I live, save on
this profession, and not continuing this profession. ThatAvhich
is the ground of the belief of the most that go under the
name of Christians, is but just the same, mutatis mutandis^
that is the grou-ud of their faith and religion who inhabit the
Pagan world, in all the most dark and dismal quarters of it ;
they take their faith the same Avay. The Mahomedans,
though less gross Pagans, take up their faith the same M'ay.
And so have the Jews done their faith the same way ever
since Judaism came to be opposed to Christianity : therefore
there must ])e some great liaw in this matter.
Most certain it is, that such grounds as do equally serve
to infer falsehood and truth must be in themselves false.
From truth nothing but l^ruth can follow ; but from false-
hood sometimes thatMdiich is true, and sometimes thatwhicli
is false (as circumstances may be varied) will follow. And it
is plain, that from this ground a falsehood doth folloAV many
times and often, yea oftener, than truth. To wit, Avhen
the ground is that my religion is descended from my ances-
tors, it is the religion of the country where I live, it is esta-
blished by law, it makes for my conveniency to be of this
religion, it w^ould be a great prejudice or re[)roach to me
not to be of it, or profess the contrary. These grounds will
as well infer a falsehood, as they happen to do truth in the
present case, because they are common grounds upon which
all the mistalven and false religions in tlie world are equally
founded as well as the true.
But then if the matter be so, see ^Yhat yon are to account
or reckon concerning such an ungroundcfl faith, be the
matter of it what it will; if the grounds of it be false and
wrong it is vain faith, as it is intimated by the Apostle,
1 Cor. XV. 1, 2, "I declare unto yon the Gospel which ye
have believed, which you have received, which hath been
preached to you, and wherein you stand, and by which also
you shall be saved, if you keep in the way that I have
preached unto you, unless you have believed in vain." The
Greek word thcreused signifies sometimes temere ; sometimes
fnistra ; when it signifies the former, it is believed without
ground; when it signifies the latter, it is believing without
effect. Both, ways faith maybe vain. When I believe a
494 REGKNERATION.
thing without any groiuid, or without any proportionate
ground, that is, I believe a divine trutli, hut with no divine
faith, or not relying in my belief upon a divine testimony,
which is the tiling that specifically distinguisheth divine
faith from human faith. The faith is as the ground of it is.
If my faith rest upon an human testimony, it is an human
faith ; if it rest upon a divine ground, then it is a divine
faith, and the efficacy of it is proportionable to the ground
of it. Do but observe that, 1 Thess. ii. 13, the Aposle gives
thanks for those Thessalonians, " that they i-eceived the gos-
pel not as the word of man, but as it is indeed the word of
God, which effectually works in them that believe." We
can never believe aright that Jesus is the Christ, but as taking
it upon the authority of a divine testimony. " He that be-
lieveth not hath made God a liar, because he believeth not
the record he hath given of his Son." Why do I believe
Jesus to be the Christ ? because the eternal God hath given
his testimony concerning him that so he is. This never
enters into the minds of the most. They never consider
who testifies this; only this is a common opinion, and they ,
have happened upon it. But a testimony from heaven con-
cerning him, hath averred and affirmed him to be the Christ,
is that which must take hold of men's souls, and come with
ix>wer upon them, if ever they do in truth believe that Jesus
is the Christ. A man' s believing comes all to nothing
without this, that there is a divine testimony. But how
such a divine testimony is to be evidenced to be divine, or
may appear to be so, will be matter of after consideration,
as that also will, what is imported in being horn bf God.
Such a faith as the gospel requires, and challenges to this
truth, that Jesus is the Christ, it carries that mighty and
marvellous power along with it as to transform a man's
soul, to make him a new man. Any man that pretends to
this faith, he is but just as he was before; the same man that
he was, as vain, as earthly, as carnal, as strange to God,
he lives at the same rate of ungodliness that formerly he
did, or that other men actually do ; tor this man to pretend
he believes that Jesus is the Christ, it is a pretence that
carries its own confutation and shame in it.
He that understandingly believes Jesus to be the Christ,
to wit, that understands why he believes it, and what this
Christ was appointed for, to reconcile, to reduce us, and
])ring us back to God, to intitle to the divine favour, and
to engage us in the divine communion : such a man as doth
in good earnest believe this, is (juite another man, as if
SER. XXXVIII.) JFaitli is founded on divine teMhnony. 495
he were but new born. Here is a creature produced that
was not before : it is as if you were newly come iiUo the •
world, and into being. If you do sincerely and truly believe
that Jesus is the Christ, it is a thing' that speaks you just
new born^ that is, you are born quite another creature j as
we shall have occasion further to shew. " Old tilings are
done away, and all things are become new." This faith
cannot be inniccompanied ^vith such an impression on the
soul, that makes a man a godlike creature in comparison to
what he was before : for every one that is born of God is like
God by that very birth. It is ti'ue, that a thing may be
made by another that is not like him, but what one begets
or is born of him that hath the same nature, that bears his
natural image; it is a creature new-produced, that imitates
God, that resembles God, in Avhora this taith obtains con-
cerning Jesus that he is the Christ.
I have chosen to insist upon this subject upon that
account, and with this design, (as many things have been
spoken of the same import, and upon the same design from
time to time) that v.-e may nDt impose upon ourselves, and
be cheated by the name of faith instead of the thing. Will
the shallow of faith save a man ? Will it save a man to be
called a believer, and to be no such thing ? That faith that
terminates upon Jesus as the Christ, which will save a man,
must so transform him too, so as that he may truly admit
to have it said of him, this is a man born of God. I see his
faith makes him quite a new man throughout; for he was
a stranger to God, an enemy to God, lived in all manner of
ungodliness; but O ! v.iiat a change is wrought ? Now he
resembles God, now he doth like God ; he mal-i:es it his bu-
siness to do good; the divine excellencies shine in him, and
are conspicuous whersoever he goes, and in whatsoever he
does. To talk of one believing Jesus to be the Christ, who
doth not appear to be born of God, doth not appear to be
of an heavenly descent or birth, you may as well say such
an one is a star, or an angel, as a believer. A believer, and
one born of God, are expressions that do signify alternately
one another as broad as long: so tliat every believer is
born of God, and that every one that is born of God is a
believer.
496 REGENERATION.
SERMON XXXIX.*
I JOfiN V. I.
Whosoever believetli that Jesus is the Christ, is horn of God.
I HAVE spoken to the general ground of this believing
Jesus to be the Christ, to wit, upon that testimony which
God hath given concerning him, that so he is.
But then there are many subservient grounds which have
that use to notify to us the divinity of this revelation, or of
this record ; or whereupon we have reason to judge the
testimony divine. And they are such as these :
[1.] The many prophecies that went before of him. The
testimony of Jesus is the Spirit of prophecy. Rev. xix. 10.
God speaking by the mouth of all his prophets (as if all had
but one mouth) concerning his Christ ; so conscient and
agreeing was their testimony, though in several successive
ages. " Of him bear all the prophets witness," Acts x. 43.
" And which of the prophets have not your fathers perse-
cuted ? And they have slain them which shewed before of
the coming of the just one;" as dying Stephen speaks.
Acts vii. 5*2. It would be a long business, and (I hope)
among you not necessary, to recite all the prophecies, more
ancient and more late, which were in the several ages given
concerning Christ before he came. He refers himself to
all the Scriptures that were then in his time extant, to wit,
those of the Old Testament, and those particularly of
Moses. " Search the Scriptures, for in them ye think to
have eternal life, and they are they that testify of me,"
John v. 39. He must refer there principally to the prophe-
tical writings contained in those writings. And he after-
wards runs back as high as Moses, the penman of the first
sacred writings. Moses (saitli he) wrote of me, verse 46.
But if ye will not believe Moses' writings, hoAV will you
believe my words? Cireat prophecies there were concern-
ing him, even in the writings of Moses ; and he wrote of
times far back, even from the beginning, for he spake of
2000 years and upwards, that the seed of the woman should
break the serpent's head : a plain prophecy concerning this
same Jesus, and that he was to be the Christ. That the
* Preached, March 18, 1693.
SER. XXXIX.) Proofs that Jems is tli6 Christ. 497
sceptre slioiild not (le])art from Jiulali till Sliiloli should
come; and that to iiiin tIjeg'atherinij;ofthe people should be.
And how many express prophecies do you find concerning'
him afterwards in tlie books of the Psalmists. " Why do the
heathen rage ?" The most express quotation that we have
out of the Old Testament, that Ave have any wliere in the
New, as to what afterwards follows in that Psalm, the
Apostle, Acts xiii. quotes particularly the second Psalm,
saying, concerning this his Christ, against whom the hea-
then did rage, even as they did against the F'ather; " Thou
art mv Son, this day have I begotten thee. I have set my
king upon my holy hill of Zion. Ask of me, and I will
give thee the heathen for thine inheritance, and the utter-
most parts of the earth for thy possession." The things that
were said of him after he did come, to wit, that he was Lord
of all. This was predicted and foretold concerning him so
long before, that the heathen, and all the ends of the earth,
should lie v*'ithin the compass of his vast territory and domi-
nion. Too great indeed to be called a territory : for all
power was given him in heaven and in earth. He is Lord of
all. It would be endless to recite all the passages to you which
have this manifest application. It was foretold concerning
him by the proj)hets, that two natures were to meet in his
person. An admirable discovery, and a most express and plain
one, that is, that one and the same person was to be born a
child, and to be the mighty God. Isaiah ix. 6, " To us a
child is born, unto us a Son is given ; and he shall be
called Wonderful, The mighty God, The everlasting Father."
In reference to us, he fitly hath that title too. Not in
reference to the Trinity, but in reference to us. His divine
original was plainly there presignified to us, as in other
texts of the Old Testament. '^ The Lord said unto my
Lord, sit thou at my right hand." And the land which he
had a more peculiar relation to, is called " Emmanuel's
land, God with us." That his goings forth are said to be
" from everlasting," even his, who was to be born at Bethle-
hem. Mic.v. 2. Many most circumstantial things, as well as
those great and substantial ones, were predicted and fore-
told; the punctual correspondence whereunto of the event
did most plainly declare the divinity of the testimony. That
is, that those "were most divinely inspired prophets, who
could at so vast a distance of time testify such and such
things concerning him. Well might the Spirit of prophecy,
working in those prophets, be called the testimony of Jesus.
As Avhen the parting of his garments by lot, before spoken
VOL. VIII. 2 k.
498 REGENERATION.
of, the piercing- of his hands and feet, the giving him gall
ami vinegar to drink, with many more such things ; and
that he should be born at Betldeliem, when, as that was a
casualty, humanly speaking it was no more than so, his
mother being surprised upon a journey, juid passing through
that place. But these things 1 must not insist upon.
[2.] It speaks the divinity of that testimony given concern-
ing him, that he entered in so extraordinary a way into this
world. I may in the highest sense say, that he had so
illustrious a birth. Illustrious, not by any thing of lustre
derived and borrowed from this earth ; that was too mean a
thing" to make his birth illustrious ; but as he was of
heavenly descent, the illustriousness of it was by a light
and glory which did accompany it from Heaven. His birth
was not signalize{l by the state and pomp of embassies from
the courts of we know not how many princes ; but by the
descent of multitudes of glorious augels, proclaiming it as
" glad tidings of great joy'* which should be to all people ;
and an extraordinary star, wdiich signalized this, and which
was the guide to those wise sages who by special divine
instinct came to do an homage to him, not without a
secret signification of that right he was to have in the
remotest parts of the world, and all the world over. They
came from far to pay that homage, and to signify that his
dominion should be far and near. And,
[3.] His most divine and heavenly doctrine was mightily
subsidiary unto this record of God concerning him, that he
w'as the Christ and his own Son ; for how did he often,
when he spake, transport his hearers? How were'^they
astonished sometimes at his doctrine, (as Matthew vii. latter
end) for there were such characters did attend it as mani-
festly did distinguish it. He taught them as one having
authority, and not as the Scribes, though they were autho-
rized teachers among that people too. The ear that heard
him blessed him, and the eye that saw him bare witness to
him. You find, Luke iv. 17, that when he had pitched
upon a text in one of the synagogues, to wit, that of
Isaiah Ixi. 1 . " The Spirit of the Lord is upon me, because the
Lord hath anointed me to preach glad tidings to the poor j"
when he came to dilate upon that subject, all the assembly
are amazed, wondering at the gracious words that pro-
ceeded out of his mouth. And when the officers are sent
to apprehend him, and bring him before the judicature at
Jerusalem, they come back confounded men, without their
errand's end ; they are examined, and enquired why they
SER. XXXIX.) Proofs that Jesiif) is the Christ. 499
had not brought him ? say they, " Never man spake as
this man; a divine person, we dare not touch him, we
dare lay no hand ui)on so sacred an one as he appears
to be." And,
[4.] The wonderful works, which, through the whole course
of his ministration, after he bcg-an, he continually did to
testify and bear witness to the truth of what he repeatedly
affirmed concerning- himself, that he was Christ. When
John's disciples were sent to him (not for John's sake, but
their own) to know, " Art thou he that shall come, or shall
M-e look for another?" (Matt. xi. 3.) he gives them an
answer from what they might sec and hear, " Go and tell
John the things that ye see and hear ; (that is) The blind
see, the deaf hear, the lame walk, the lepers are cleansed,
the dead are raised, and the poor have the gospel preached
to them. And blessed is he who shall not be offended in
me." Implying all this to be a sufficient testification who he
was. And' those words (though they are mild and soft, and
palmy and pleasant), " Blessed is he that is not offended in
me," yet they carry a sting in them— they breathe terror
too ; for this ])lain intimation is carr.ed in them, " Woe to
him that is offended when so clear light shines, when there
is so plain and manifest a discovery who I am : fearful is the
case of that man who stumbles, takes offence, and cannot
see when so bright light shines upon him, rev^ealing me.*'
Unto these words of his he makes his frequent appeal, in
his many conflicts with the Jews, when they charge him
with the solitariness of h'is testimony. " Thou bearest wit-
ness of thyself, thy witness is not true." That he disclaims;
though justly tells them too, that if he did bear witness of
himself, yet his witness was true. But he did not bear
witness of himself singly and alone ; " My Father beareth
witness of me, and the 'works that I do they bear witness
of me." And he returns it upon them, " If another comes
in his own name, him will ye believe: I come in my
Father's name, and ye will not receive me." John v. 43.
[5.] The express vocal testimony (besides that stated one
that we have in the sacred records) given again and again
from Heaven concerning him, at three noted times, his
birth, his baptism, and his transfiguration. At his birth, by
the embassy of angels, of which you have heard so much
already ; at his baptism, when the Holy Ghost descended
as a dove lighting upon him, and that voice was heard,
" This is my beloved Son, in whom I am well pleased."
To be that Son of God and the Christ (as the case is stated,)
2K2
500 REGENEnATlON.
you have heard, must signify the same thing*. They are
put together often, " Clu'ist the Son of the living God."
Matt. xvi. ]6. " Christ, the Son of God." Mark i. 1. That
being the great question of that time. He avowing him-
self to be the Sou of God ; they ciiarging him, who were
his enemies, to be a deceiver and impostor: v/hen that
point indeed was gained, that he was the Son of God, no
deceiver, no impostor, that must consequently include
necessarily that he was the Christ; because that he always
testified concerning himself. And if he were the Son of
God, he could not be tlie author of a false testimony, or of
an injurious usTU'[)ation of a dignity and office that helonged
not to him. And at his transfiguration, how solemn and
how glorious was the vocal testimony from Heaven con-
cerning him, when he took up, not all the disciples, but a
competent number (in common human estimate two or
three being sufficient to prove the truth of a matter of fact
in such a case,) he takes such a number as might certify
the rest, and so publish the whole business to the world,
when it should be seasonable and consistent with the design
of such a manifestation as that was. When he had Peter,
James, and John with him in the Mount, where he was
transfigured before them; and then, as the apostle Peter
(who was one of the number, and an eye witness), doth
himself testify, 2 Pet. i. 17; and tells us what he had
seen with his own eyes, and heard with his own ears.
Many of you may remember I insisted largely heretofore
upon that context. "We have not .followed (saith he)
cunningly devised fables, when we made known to you the
power and coming of our Lord Jesus Christ, but were eye-
Avitnesses of his majesty; for he received from God the
Father honour and glorj', when tliere came to him such a
voice from the excellent glory. This is my beloved Son, in
whom 1 am well pleased." What place could there be
left for reasonable doubt, whether God did not sufficiently
own this Jesus to be the Christ, when there came " such a
voice from the excellent glory" concerning him, to this same
purpose, notified and testified as any matter of fact ought
to be. And then,
[6.] His most amazing death, with so tremendous cii'cnm-
stances as the gospel reports it : such as that, though he
could not be brought to it but by consent, till he was
pleased in order thereunto to retract the glorious beams of
his Majesty, that they might not withhold and frighten
those, tliat were to be the executioners of that horrid tra-
SER. XXXIX.) Proofs that Jesus is the Christ. 501
gedy, from doing tlie thing itself wliich the hand and
counsel of God had determined should be done. He is
therefore said not to have his life taken from him ; to wit,
whether he would or no, but " he laid it down." There
must be consent in the case ; otherwise, had he let out those
beams of majesty continually that shone so illustriously in
him, even in the very confines of that hour and power of
darkness that was coming upon him, they had not dared ■
to do it. Yoii see that the assassinates, that they are even
at the first attack beaten aback by those appearances of him,
those characters of divinity, that some way or other ap-
peared, and their own <lrcad, that they fall flat to the
ground; so that he is constrained to vail himself, and draw
some kind of cloud over that glory, that they might not be
■withheld from going on ; though it was a thing that he
must spontaneously yield to, or it could not have been done.
But when he did yield to it, and it was done, with Avhat
amazing circumstances was it attended, that all might
know how extraordinary a person he was ! Immediately
the sun withdraws his head. Such an eclipse ensues, the
like whereof was never known in the world besides ; and
of Avhich some noted Pagan writers give an account with
wonder. The powers of Heaven are shaken, so as that
from that great Pagan these words were extorted, " That
either the God of nature suffered, or the whole frame of
things is suffering a dissolution." The earth is shaken and
torn; the graves are o])ened, and the dead arise, many of
them, and go into the holy city. The Roman centurion,
a Pagan (who Avas by office to superintend the execution,)
upon the sight of all tliis, gives him the cause against
the assassinates and miuilerers ; to wit, that whereas this
was the question. Is he a deceiver, or is he the Son
of God? This was the question on Avhich he died. He
gives him the cause, saying, " Verily this is the Son of
God." He speaks it in reference to the controversy then
agitated and on the stage. Vv'^hat is this man, that here is
dying, affixed to this cross ? Was he what the Jews averred
him to be ? or was he Avhat he averred himself to be? Why
that is decided on his side by (his impartial Pagan. And,
[7.] His glorious Resurrection, by which he was declared
to be the Son of God with power, and that u[>on which
the stress of the whole cause was all along after laid. And
it was the whole business of the apostleship to bear witness
to his resurrection. They were twehe of them. A sufficient
number to testify that they h-ul often seen him when arisen.
502 REGENERATION*
The highest testimony that God could from Heaven have
given concerning him; that when he died under that false
and mahcious imputation, as a deceiver and blasphemer,
that Heaven might own him to be what he said he was.
Though it was necessary he should be permitted to die,
yet he recovers, and is raised up from the dead, and made
a glorious triumph over death ; the pangs whereof it was
impossible should hold him, and therefore they are loosed;
the pangs and bonds of it could hohl him no longer. And,
[8.] The wonderful fortitude and boldness wherewith his
inspired tlisciples and apostles did testify concerning his
resurrection afterwards, and that he was the Cln-ist. That
was the business of the apostolical office, to bear witness to
his resurrection ; Matthias was chosen to fill up the num-
ber, and join with the. rest to bear witness to the resurrec-
tion of our Lord, that all the world that way might know
who and what he was. With great boldness did the apostles
bear witness to the resurrection of our Lord Jesus, and a
divine presence was with them herein. They testified it
from time to time, even to the very faces of those powers ■
under which he suffered : by whose instigation, at least, if
not by their authority. The Sanhedrim, the Jewish magis-
tracy, could not put a man to death at that time, they being
wholly under the Roman power. But they were the in-
stigators ; and yet from time to time, to their very faces,
~do tlie=e poor illiterate men testify, that God had raised
him from the dead whom ye have crucified, and him of
whom ye were the betrayers and murderers. And this
was the thing that stung them ard cut them to the heart.
You think to bring this man's blood upon us. But that they
never spared to do. A most divine fortitude. That to the
face of these powers, by whom such things were acted
against our Lord, these men should, at the utmost peril pf
their own lives, so oppose themselves and their testimony,
who but a little before did creej) and sneak to the denial of
our Lord, as you know Peter himself did. Before he was
crucified, he did not know the man ; afterwards he tells the
greatest of them to their faces. You have been his betrayers
and murderers. And,
[9.j The terrible veiigeance that hath followed hereupon,
upon the nation of the Jews. A miglily subsidiary testi-
mony. " Your house is left unto you desolate." Our Lord
foretold them how it wo aid be. " Not one stone should be
left uj)on another, even as to their temple, (the thing
wherein they so much gloried) that should not be thrown
SER. XXXIX.) Proofs that Jems is the Christ, 503
down." He weeps over self-desolating Jerusalem. " O, Jeru-
salem, Jerusalem, thou that killest the prophets," when
he saw the calamity that was coming ; but, it came, and
not a tittle failed of what was foretold, and accordini;' to
what the [)roj)hets of old did foretell. *• My God will cast
them away, because they did not hearken unto him ; and
they shall be wanderers among- the nations." Hosea ix. 17.
That people, while they arc yet in being- in that scattered
dispersed state (wherein the world knows they are unto
this day,) are a perpetual testimony, throughout all suc-
ceeding ages, of the truth of that Gospel and Christianity
which they with so horrid malignity opposed themselves
unto. And,
[10.] The marvellous success M'hich the Gospel had since.
That success it had immediately after the resurrection of
our Lord : for he that descended, the same ascended, " that
he might fill all things." Upon that ascent of his, what
a mighty descent was there of the ^Spirit and power of God,
that bore down all opposition! The Gos'pel was preached
with the Holy Ghost sent down from Heaven. And in
this and that part of the Avorld, you find there are solcnui
appeals. Do you not know what manner of entrance avc
had in this place and that place, and how men " turned from
idols to serve the living and true God, and to wait for his
Son Jesus, who saveth from wrath to come?" 1 Thsss. i.
latter end. How did the gospel fly like lightning from
one part and (puirter of -the world to another! How soon
did it run through Judea and Samaria, and after that into
remoter parts! A vast circuit in that age, and by the
ministry of these very apostles. A gospel that began (o
be spoken by the Lord himself, but was confirmed by them
that heard him; "God bearing them witness with signs
and wonders, and by divers miracles and gifts of the Holy
Ghost." Heb. ii. 4. That by which the apostle doth
enforce that solemn caution, to take heed of letting slip
the things that they had heard. For, saith he, " How shall
we escape if we neglect so great salvation which began to
be spoken?" And I may add,
[11.] The strange preservation of the Christian cause and
interest through all successive times and ages. That when
all the powers of earth and hell were combined to root and
raze out Christianity, and all the vestiges and memorials of
it, that could never be effected, to this day. That as the
spreading of the Gospel was by no human power, so no
human power could prevail to extinguish it. It Avas not
504 REGENERATION.
in the way wherein the Mahomedan empire and religion
did propagate themselves together^ that this was propagated,
to wit, by force and arms, anri by the temptation of secular
advantages, but by its own native and self-recommending
light and lustre, and great design. And as it was propa-
gated by no human means, so by no human means or
power could it be extinguished, but hath grown upon the
world in spite of the world, except the assigned foretold
time of the apostasy, that dark and dismal interval M'herein
that work hath been so long at a stand, and out of which
we are to expect its glorious revival.
All these things do concur to evince that that Revelation
which hath been made to us concerning this Jesus, that he
is the Christ, is from God : and so carries an indubitable
truth in it to be relied upon. And it is upon that main and
principal ground that our belief concerning him, that this
Jesus is the Christ, must be built and rest, otherwise it is none
of the faith which the Gospel claims to it. And it is all one
to say the Gospel is a fable, and to believe it to be true and
upon no ground, we cannot tell why or ho^v.
SERMON XL.
*-
I JOHN V. I.
Whosoever helievcth that Jesus is the Christ, is bom of God.
We have gone on to shew, what the believing Jesus
to be the Son of God is. And so much having been
said concerning the groimds, both principal and sub-
servient, of this belief, I shall superadd hereunto in the
Second place, what I reckon is not less necessary concern-
ing the properties of it, that you may the more distinctly
understand what sort of belief this must be that is to be
given unto so great and important a truth, Jesus is the
Christ. And I shall so state the properties of this belief as
that they may visibly stand in that opposition wherein is
requisite they should be set, to that common false belief
which multitudes do satisfy and deceive themselves by at
once to their destruction. You may, eadem opera, by the
same cast of your eye discern the properties of that common
* Preached 2otli March 1694.
SER. XL.) True and false Faith cUstbigiiisked. 505
false belief, and of that sincere faith concerning this truth,
that the one may be avoided and declined, and the other
may be aimed at with a restless endeavom* and pursuit; so
as that none may satisfy themselves till they can say, I find
the belief of this great truth hath now its place in my soul,
which vrill be finally saving to it.
There needs both much caution and much light to avoid
the mistaken false faith of the multitude concerning this
thing. I call it false, not doubting any of you apprehend
that it is too possible a thing that there may be a very false
faith of the greatest truth. One may believe the most im-
portant truth that can fall under human faith Avith a false
faith. The thing is true that is believed in such cases, but
it is not believed truly. And that is the sort of faith which
I would have you know and avoid. And when you know
what you are not to rest in, you will with the same light
discern Avherein you may safely rest. About a matter of
such importance as this, it very much concerns both speaker
and hearers at any time to s])eak and hear in agonies, and
with hearts full of solicitude, lest Ave should mistake our-
selves in a matter upon which eternity doth so immediately
and entirely depend. Now,
1. The deceiving false faith of the multitude in this
matter is but negative; but the sincere belief of this great
truth, that Jesus is the Christ, is a most positive act of the
soul. The common belief in this case is but a negative
belief. Do you believe that Jesus is the Christ? Yes,
shall one tell you off hand, without deliberation or doubt, I
do believe it. And what is the meaning of that ? He be-
lieves it only thus, he doth not believe the contrary. He
hath no formed opi)osite belief in his mind, and therefore
thinks himself a very good believer. Whenas his believing
is nothing else but a negation, an utter negation ; to wit, he
doth not disbelieve it. As if he should say, your question
is to. me upon the mattei* a new one, a new question, I never
thought much of the business. I never asked myself
M'hether 1 believed Jesus to be the Christ, yea or no. And
for my part I have no contrary belief, and therefore hand
over head he concludes himself a very good sound believer
of this matter. But that faith Avhich the Gospel claims,
and which the necessities of souls do require and challenge,
that they may have life by Christ, it is a most positive act
of the soul, wherein the soul hath a real exercise. 1'here
is an exerted power of the soul put forth in this act, so that
nothing can be more positive than that is. It is a substan-
506 REGENERATIOV.
tial act of the soul, according as substance doth signify po-
sitive entity. And so is this faith called, it is the very sub-
stance of the thing believed, Vviiatsoever that be, Heb. xi. 1.
This other coniinon faith hatli no substance in it. Grasp
it, feel it, it is but a shado^y, hath nothing of substance.
Do you believe Jesus io be the Cbrist? Yes, I do believe
it ; that is, there is as much substance in it as their saying
so ; as much as there is in the sound of a word, and no more.
It is a mere negative thing, there is nothing positive in it.
2. Tiie former of these is an ignorant, but the other a
most intelligent act, proceeding upon knowledge. The de-
ceived multitude, when they pretend Jesus to be the Christ,
they believe they know not what ; they say they believe
Jesus is the Christ, but they never consider what they mean
by Christ. When they say this Jesus is the Christ, what
the signification of that name is they never trouble them-
selves to understand, they were never at leisure to think of
such matter. Indeed they have often heard the word, but
they have not a meaning in their minds correspondent to
that word (Christ) what it imports, what signilication it
carries with it ; and so what is affirmed concerning this
Jesus when he is affirmed to be the Christ, they neither
have what we speak nor wheredf we affirm about it. Jesus
is considered by them as an ordinary pei'son that lived so
many ye;u's ago; but to say of him, that he is the Christ,
you might as well have said nothing : they believe hand
over head, but they believe they know not what.
But, now, when any one doth sincerely believe Jesus to
be the Christ, he, believing it, understands Avhat this Christ
is, and what the name Christ signifies, the anointed one of
God unto that great othce of mediatorship between God
and man ; and was therefore every way qualified for the
high and great work of that office, invested with that full
authority which belongs to such an office. All power is
given to him, both in heaven and in earth : one full of grace
and truth : in whom all the divine excellencies were re-
splendent an{l most conspicuous, wiiich were to have their
exercise in the discharge of the work of this mighty office.
So that the ap])rehensive mind of a sincere believer in this
thing runs a vast compass; when it hears the name of Christ,
it travei'seth heaven and earth; it runs through all the
creation ; for as such an one Christ is considered " over all,
God blessed for ever." One that descended ; the same that
afterwards ascended, that he might fill all things. And he
could not be Christ else : one that must have an universal
SER. XL.) True and false Faith dislinguishrd. 507
power over all minds and over all creatures : and one that
can do whatsoever he will, hoth in heaven and e;irth, and all
deep places; but whose kindness and benii^nity inclines him
to the doing of all the good that any receptive and capable
subject shall admit of; and to make many a one cai)able
and receptive that is of itself quite otherwise. When, such
mighty texts as we find upon record concerning Christ,
these many glorious things that are sj)oken of him come in
view, O how is such an one enlightened by the lustre of
any such text that speaks concerning Christ ! Yes ; that
represents him to me, concerning whom mv faith hath its
present exercise, that it is for Jesus to be the Christ, to -wit,
that child born for us, that Son given to us, whose name is
Wonderful, Counsellor, The mighty God, The everlasting
Father, the Prince of peace. Jesus is the Christ ; that is, he is
the wonderful counsellor. When again we are told in Scrip-
ture that this is he who was in the beginning with God, and
that he was God, and by whom the worlds were made, and
that without whom nothing was made that v>as made ;
that came and descended, the eternal word and wisdom of
the Father, and v.as made flesh and dwelt amongst us, and
his glory shone as the glory of the only begotten Son of the
Father, full of grace and truth. Yes, this is my Christ ! I
believe that that Jesus who dwelt at Nazareth, born at
Bethlehem, was such a Christ. He by whom all things
were made, visible and invisible, thrones, dominions, princi-
palities, powers, things in heaven and earth ; this is my
Christ. He that is the Alpha and Omega, the first and the
last, the Lord God almighty. He that was dead and is
alive again and lives for evermore, and hath the keys of
hell and death. This is my Christ. The name Christ fills
such a man's soul with light and glory, even in that very
instant when he believes this Jesus to be the Christ; so as
that admitting him into the mind under this notion, it in-
sensibly admits a deity in his all-comprehending fulness.
He doth not believe a trivial thing concerning this Jesus,
when he believes him to be the Christ, but believes him
to be all in all. This is my all, and the universal all unto
whosoever they are that shall come to partake felicity by
him at length. This is nothing like the mock faith of the
multitude, that think themselves well if oft-hand they answer
you the question when you ask, Is Jesus the Christ. Yes —
But they neither know nor consider what Christ means,
nor what they attribute to this Jesus, in calling him the
Christ. Again,
508 REGENERATION.
3. That former belief concerning liim, it is adiibioiis, ho-
vering, and fluctuating thing. The sincere behef of this, that
Jesus is the Christ, is {lereuiptory, and full of a concomitant
certainty, and thorough persuasion of mind concerning
him that so indeed he is. As to the former, what do yoii
think ? " V/as that Jesus the Christ, or are we to look
for another ?" Here the mind hangs in a dubious suspense,
and they rather say. No sure, we are not to look for another,
because he came so long ago, and there hath no other ap-
peared since. But concerning the sincere believer, this is
the character under which we may conceive of him,
John vi. 6S, " We believe and are sure that thou art Christ
the Son of the living God." Many minds in those days
hung in doubt ; and less of doubting may a])pear among us,
because we seldom hear the question asked. With many,
the mind hangs on a suspense and indiffcrency. Is this the
Christ, or is another to be he? Why this is as good as another;
this may do as well as another ; and for many years we hav6
heard no talk of another, nor do we hear that for many an age
by-past. But, saith the sincere believer, we believe and
are sure that thou art the Clu'ist, the Son of the living God.
A sincere belief in this matter determines the mind, so that
there it pitchetli. As it is when the balance is cast, and
gives over quivering, here we are at a i)oint. " Whom say ye
that I am?" saith our Lord to them. Matt, xvi, 16. And Peter
answered for the rest, "Thou art Christ, the Son of the living
God." See how our Lord owns and acceptshis faith, "Blessed
art thou, Simon Bar-jona : flesh and blood hath not revealed
this unto thee, but my Father who is in heaven." Thus it is
when a divine revelation shines into the heart. I am afraid
that that belief is too great a rarity in our age, concerning
which it may be truly said, it is not by the product of flesh
and blood. O I how few are the souls that may avow it before
the Lord, I have that belief in me, of Jesus being the
Christ, that comes not from flesh and ])lood. It is not flesh
and blood that hath prompted to this, but a divine light and
mighty power from above upon my soul. And it is such a
faith tliat makes a blessed man. "Blessed art thou, Simon
Bar-jona." O ! blessed man, that sucli a faith as tliis hath
entered thy soul, that such a beam of heavenly and divine
light hath been struck down into it. It is a great thing if,
laying our hands upon our liearts, we can a})ply this pro-
nounced blessedness to ourpelves, as much as if it had been
said to us by name. O ! blessed, thou such an one, thou
John, Thomas, flesh and blood hath not revealed this unto
SER. XL.) True and false Faith distinguished. 509
thee, but tlic eternal Father, he hath revealed his ()\vii Son,
he hatli taught thee to own him for his Christ, and his own
Son. We beheve and ai'e sure; such a bcHef as carries a
certainty with it, not that doth altogether exclude, at some
certain intervals, a Jormido oppositi. There may be that
W'hicli morality and policy is wont to style a p/cva voJirntas;
v.-herc there is a determination strong enough to carry a
man to consequent acts. And so there may be a plenum
judicinm, not that totally excludes every degree of the con-
trary, but that prevails over every such degree ; and so is
determinative, carries the course and current of a man's
pract ical power with it, consequently and agreeably there-
unto. So we are to conceive concerning this certainty,
that I am not in that dubious suspense, whether this Jesus
be the Christ as thereby to surcease and desist from that
which ought to be consequent thereupon, to wit, venturing
my soul upon him, devoting myself to him, paying obedi-
ence to his laws, laying the stress and weight of all my
concernments upon his faithfulness, love, and iulness. It is
certainty in such a sense, that prevails so far as to govern
my consequent rcsoUitions and actions. And,
4. The false deceiving faith of the nuiltitude in this mat-
ter is cold and dead, unoperative and vi^ithout eflicacy ; lets
their hearts remain as stones or clods of clay under it,
unaffected and unmoved. But this belief, when it is sin-
cere, is vivid, lively, affectionate, and most efiicacious;
productive of whatsoever is suitable and correspondent
hereunto. A vast difference there is in this respect also !
I am stu'e the difference cannot be greater than the im-
])ortance is. But it is a very great difference that appears
here between belief and belief. A belief that never moves
my soul, and is as if it had never touched it. According
as some fantastically speak (your enthusiastical writers
among the Papists, some of them) concerning theoretical
knowledge, wherein they place the sum all religion, that it
doth tangere hitangibUifer, it touches the mind as if it never
touched it; indee<l this is the deceiving belief of the mul-
titude, they have a belief that so toucheth their minds that
it cannot be perceived it ever touched it, it never touched
their minds at all, but leaves them unimpressed ; there is
no signature left behind, no mark, no character, by wdiicli
it can be paid such a faith was ever there. That is, not-
withstanding, all the belief they pretend to concerning this
Jesus, and concerning the great things of the Christian
Religion (whereof this is tl>e sum;) their hearts are as dead,
as cold, as terrene, as unaffected, as if they had never
510 REGENERATION.
heard of any such thing-, void of all kind of impression.
Dost thou believe Jesus to be the Christ, and retain an hard
heart, a dead heart, a stupid heart, touched Avith nothing-,
having no sense, no feeling- of any thing- that this great
truth carries so plain a signification of in it ? What doth
this Jesus being the Christ, signify? It plainly signifies
the lost, undone state of souls, the miserable condition of
men in this world, that there needed such a Jesus, such a
Christ to descend and come down from heaven with such
fidness and divine power. When a man can believe Jesus
to be the Christ (as he saith he doth) but it never moves
his soul one way or other ; his faith makes no more im-
pression upon him than if he had never believed or heard
of such a thing, or than if he had believed the quite con-
trary. Be no more affected with Christ by believing him
to be the Christ, than if he had believed him to be a de-
ceiver and an impostor; his heart as little touched or moved
with any suitable, correspondent impression of such a belief
of his being the Christ, as if he had never heard of any
such thing, or had believed concerning him the quite con-
trary. Will we call this believing Jesus to be the Christ
with a Gospel faith ?
On the other hand, the sincere belief of this, that Jesus
is the Christ ; it worketh through and through a man's
soul — works down into every power and faculty. It is a
faith that hath spirit in it, that penetrates and spreads itself
into all the regions of a man's soul; as we read of a spirit
of faith, 2 Cor. iv. 13, " We having the same spirit of
faith," (speaking of what had been said by David many an
age before) what doth that signify when he quotes him
professing faith in reference to such a thing so long ago :
and the Apostle now resumes the matter, and saith, " We
have the same spirit of faith." It signifies that faith,
wheresoever it hath been sincere and true, even in the
most distant times and ages, that may be supposed it is a
spirit of faith, or it is a faith full of spirit. Sincere faith
is a spiritual thing, a thing that carries life and spirit, and
power with it, wherever it is. Pray let us not deceive our-
selves about this. They are mighty affections which the
belief of such a thing as this must excite and raise in those
souls in whom it truly is ; especially those two most corre-
spondent unto the person concerning whom we have this
belief, that he is the Christ; to wit, reverence and love,
and especially that love whicli rises unto delight and high
complacency, the joy taken in him of whom we have this
apprehension or this belief.
SER. XL.] True and false Faith distwguislied. 511
(1.) Reverence. This belief concerning- Jc?iis, that lie is
the Clirist, it tills the sincere believer with the proioundest
reverence of him ; so that he fails before him, sayiuq^, " My
Lord and my God." John xx. 28. He is acknowledged in
his glorious greatness vvhen any do sincerely believe this
concerning him ; he is beheld as on the throne ; he is con-
sidered as one that having purged our sins is ascended and
sitten down at the right hand of the Majesty on high. It
is a great thing to have this belief concerning him, answer-
ably forming a man's spirit into adoring postures. He is
now great in our eyes; a glorious one; one that we think
it profane eve-r to look towards but with veneration. We
dare not lift an eye towards him bat with an adoring soul.
O ! my great, glorious, and exalted Lord. This is he whom
God hath exalted to be a Prince and a Saviour, to glv/) re-
pentance and remission of sins. Him wliom he hath sealed,
to whom he hath given power over all iiesh, thai he should
give eternal life to as many as God hath given him. With
such a reverence must this belief be accompanied concern-
ing this Jesus, that he is the Christ. And then,
(2.) With complacency J that love that hath heightened it-
self into a complacential joy thereupon. Do I believe this
Jesus to be the Christ? O ! liow can a pleasant joy be there-
upon but spread in my soul ? As we find it was when this
belief first began to obtain concerning him, John i. 35.,
We read, that the two disciples of John having received
the account, and being satisfied concerning this blessed
one, having had John's testimony, that he bare record
that he upon whom ye shall see " the Spirit of God descend-
ing like a dove is the Son of God ;" he having seen this
satisfactory sight, and acquainting the other two of his
disciples, they run away with it. Oh we have found the
Messiah, who by interpretation is the Christ; so say they
in transport. What a joy were these good men in, and
how did it diffuse and spread among others ! They run and
tell others, Oh we have found Jesus, the Messiah, the
Christ. It flies like lightning from one to another, every
one being the ready instrument to convey the pleasant no-
tice which they had got concerning this great thing.. The
joyful Evp'/jy.a. ruus from mouth to mouth, and from ear
to ear, and from heart to heart. Evp-^y^, e^^tj/.k, saith
one to another, we have found, we liave foimd the Mes-
siah the Christ. Have we indeed found him ? Is it found
among us that this Jesus is the Christ? O, what mul-
titudes of transported souls would there be among us !
512 REGENERATION,
For it is no excuse that this is no novelty among" ns : for
it is a tiling tliat never oiiglit to grow old. As lie is the
way of returning sinners to God, that is always new and
always living. It is a reproach to us to say that the notion
is grown stale among us, . of Jesus being the Christ.
Instead of being grown old, it is grown to nothing,
dwindled away to nothing. It looks but like a notion "with-
out any thing at tlie bottom, that ^ve seem to account hath
nothing of reality in it; from our apprehensiveness of the
state of the case, and what the design of heaven was in
constituting suc^ an one in that high and sacred otlice that
is notiried by the name Christ, it is thus become such a
notion. But, Avhat ? Are not the necessities free and lU'gent
upon us every day for which we did need a Christ? Nay,
can we go to God without him ? And can we live comfort-
ably in this world without God ? Nay, can we draw a breath
without him ? Ai*e not all things delivered up into his hand ?
And is not he constituted Lord of all ? By the same thing
by which we would pretend the commonness of this belietj
and the ancientness of it, as a reason why it affects no more,
we do (as it were) proclaim the nullity of it, that it doth,
not only signify little with us, but it signifies nothing ; it
is an unoperative thing : and to be a dead thing in this
kind is to be nothing: as a dead man or the carcase of a
man is equivalent to no man, and so is tliat faith (in the
Apostle James's phrase) which is unoperative and works
not, dead also. This faith that doth not affect the heart
is but as a carcase without a spirit, which is for no valu-
able jmrpose and use to be reckoned otherwise of than a
mere unformed piece of clay. An unformed piece of clay
signifies as much for any vahiable purpose as that which is
formed into the shape of an human body where there is no
spirit, and when it is but a breathless thing.
This of the operativeness and efiicacy of this belief in
contradistinction to the dead cold faith of the multitude in
this matter, leads to what is yet further and more dee])ly to
be considered concerning it ; and that is, the residence
which this faith hath in the Avill: for, being so efficacious a
thing, it works itself into a government, a regency, a
ruling power, into that which is the imperial faculty of the
soul ; to wit, the will, there it conies to have a throne
erected, or rather there it doth enthrone Christ, so as that
he comes to be exalted in a subject-will, and is actually
entertained there according to that discovery the Gospel .
makes of him. And so next to this persuasion of the mind.
SER. XLi.) Faith hifliiences the Will and Affections. 513
which is to be distinguished from that which caFries with
muhitudes the same deceiving-, insigniiicant name — I say,
besides and next to that persuasion or assent of the mind,
there is a compliance of the will that belong's to the
essence of this faith. We heheve this Jesus to be the
Christ, so as to will him accordingly; or by our will to
entertain him in a correspondent admission unto the design
of the revelation. We acknowledge him, we own him suit-
ably, according to the import of this name Christ.
SERMON XLI.*
I JOHN V. I.
IFIiosoever believeth that Jesus is the Christ, is born of God,
I SHALL now go on to clear the efficacy of this
faith, which, if it be right and such as it ought to be,
will diffuse a mighty and efficacious influence through the
whole soul. It will be as a great vital spring in the
heart, that sets all the wheels in motion, and acteth every
faculty and power. But its next and more immediate ope-
ration must be upon the will. So doth this belief (as it
were) transire, pass over from the mind into the heart,
into the very centre, and therein especially and most prin-
cipally the will, which is the chief thing that goes under
the name of the heart in Scripture pVirase. Its great effect
is, that the will is proportionably framed, inclined, bowed,
made to comply, according to this discov^ery and revela-
tion that is made of so great and glorious an object; one
in whom the soul hath so near and great a concern — " The
Christ of God," as he is called. This is the representation
that is made in the mind, this Jesus is the Christ. " Whom
say ye that I am? " Peter answers (Lulce ix. 20.) " Thou art
The Christ of God." Such a truth as this cannot be re-
ceived aright into the soul, but it must turn the whole soul,
and especially the governing faculty, the will, so as that
it shall be inclined and bowed to him accordingly. For
it is never to be thought that there should such a
revelation be made, not only in the gospel but in the mind,
* Preached April 15, 1694.
VOL. vm. 3 L
^14 REGENERATION.
concernin!^ tbi^; Je>u?, that lie is the Christ, but it is in
order to some further {jurpose. He is not so revealed, to
be gazed upon, to be looked upon, but that the sonl should
be acted towards him and be carried towards him, accord-
ing to that revelation and belief. Therefore the great
effect that is wrought by such an efncacious belief, is, the
will's consent that he shall be such tome, as this name
(Christ) doth import: I consent to it, that he shall be
Christ to ray soul. And that consent takes in two things,
reception and resignation. These two things I shall
distinctly open to you, reception of him, and resignation of
ourselves to him.
But consider v.c first what is more general here. This
consenting act of the will, hov\' that is the consummation
of faith; this is faith perfected. Tiie bare assent or belief,
that this is he, is inchoate faith, faith begun, faith tending
to its end and perfection ; but this is taith in its end. The
other is faith moving towards Christ, this is faith resting in
Christ. It is the acquiescence of faith by which he comes
to have an in-being in the soul, and the soul hath a
possess.ion of him. He dwells in the heart by faith. It is-
by faith, thus considered, that he comes to dwell even in
the very heart, in the centre, as the expression is, Eph. iii. 17-
The soul hath possession of him, and is said to have him;
" He that hath the son, hath life," as in the I2th verse
of this chapter. This is the imitive act of faith, by which
the soul closeth and falls in with him, as in the 20th verse
of this chapter. He hath given us an understanding (there's
faith in the mind, a right belief or apprehension of him) to
know him that is true, and we are in him that is true,
even in his son Jesus Christ, who is the true God and
eternal life.
There are considerable the same gradations in faith, as
it relates to Christ, as there are commonly observed to be
in faith as it relates to God, that is, Credere. Deiim, credere
Deo, and credere in Deum. To believe that there is a God ;
to believe God speaking to us in his word, revealing
this or that to us ; and to believe in God or into God : to
wit, to unite with him as our God, take him for our God.
The same gradation is in faith as to Christ : you " believe in
God, believe also in me." There is a credere Christum,
credere Christt), and credere in Chri^him. To believe, first,
that there is a Christ, in opposition to the pagan world, that
never thought of any such thing. Then to believe him to
be revealing himself to be he, "I am he," (if ye believe not
SER. xLi.) Faith mjluences the Will mid Affections. 515
that I am he) in opposition to the Jews, who indeed believed
that there should be a Christ, tiiat there must be a Messiah;
but who did not believe that this was he. And then, again,
to believe in Christ, or to believe into Christ, ^ (as the
prepositions used signify) to believe into an union with
him, in opposition to the formalists, or pseudo Cln-istians,
the mere nominal Christians, that can believe (or say they
do) against pagans, that there is or must be a Christ; or
against the Jews, that this is he, but never believe into him
for all that, so as to close with him, as my Christ ; unite
with him, admit him into my heart and soul, so as that
he comes to have his throne, not only his dwelling, but his
seat of government in my very will ; as the will is the
governing faculty in the soul, Christ is the governor, the
ruler there in that seat of government. So (God knows)
he is believed in but by few even of them that bear his
name, and call themselves Christians. We are as much
concerned to have a faith concerning this Jesus, that he is
the Christ, in opposition to formalists and nominal Christians,
as we are to have a foith in this matter, in opposition to
Pagans and Jews : for it is all one how we perish, whether
we perish under the name of Pagans, or Jews, or false
Christians, that never had the power or spirit of faith in
Christ in them.
And so much of this consent of faith in general. But
more particularly, it carries (as I said) these two things in
it, reception and resignation: reception of him, and
resignation of ourselves to him. There is in that faith,
that will avail us unto salvation, taking and giving at the
same time, complicated with one another. When we give
we take, when we take we give. When we take him, we
at the same time consent that we w ill be his, and that he
shall be ours. This constitutes the covenant between him
and us. And considering that he is to be covenanted with
but as a Mediator, as Mediator of the gospel, and that
through him we finallv and ultimately covenant with God,
according to that," ye'believe in God, believe also in me :"
you nuist believe me in your way to God. Why it is this
that doth make up the entire covenant between God and
us in Christ. We accept him, and God in him ; we give
ourselves to him, and to God through him. This is con-
summate faith, as you will see more, when we have (as we
intend) opened further to you what it comprehends.
And that we may more clearly and distinctly apprehend
that, there are several things yet more particularly to be
2 L 2
516 EEGENE RATION,
spoken to ; to wit, to let you know that this same faith
concerning Jesus as the Christ, must cany with it
1 . Suitable apprehensions concerning ourselves and con-
cerning him.
2. It includes in it some correspondent actings yet further
to be considered.
3. It must be attended with some suitable qualifying
adjuncts. And
4. It must be attended with some concomitant disposi-
tions and affections that are proper hereunto.
1. It must have with it suitable apprehensions both of
ourselves and him : for you see here is the most immediate
transactions in this matter imaginable between us and him,
when we are to accept him, and resign ourselves to him.
Here must be then necessarily suitable apprehensions both
of ourselves and of him.
(1.) Of ourselves. When one goes upon such a trans-
action as tliis with Jesus as the Christ, I must consider with
myself what I am, and what my state is. And, what am I,
upon my most serious and enquiring thoughts ? Why,
[1.") I find myself a creature under obligation to be'
governed by him that made me ; and who shall be further
obliged hereunto, if he that made all will further be favour-
able to me.
[2.] I must understand myself to be a miserable creature.
It is as such 1 must have to do with this Jesus as the
Christ. An undone creature, a lost creature. I do but
touch upon these things.
[3.] 1 must consider myself an offending creature, as one
that am miserable, by my having broken laws and rules,
and who that way have brought myself under guilt. A
miserable creature, without the apprehension of being a
guilty creature, is an insolent and proud creature. I am
miserable, but I am faultless. If any should bear that
sense with them, they can have nothing to do with Christ,
he is nothing to them. And
\4.\ I must apprehend myself to be a depraved creature,
habitually depraved; destitute of any good principles,
either of duty towards God, or that have any tenden^cy to
felicity for myself. And I am under the possession and
power of the most pernicious, radical principles of all
iniquity and injuriousness towards God; and misery to
myself. So I must apprehend the state of my case when I
apply myself, and when my soul moves towards this Jesus
as the Christ, And
9EfL, XLI.) Paith injiuenccs the IVill and Jffectiom. 517
(2.) I must have suitable apprehensious of him too; here
I am to consent to accept of him for mine, to resii> n myself
to him as his. Both these, reception and resignation, do
require that I should have suitable apprehensions of him -,
That is,
[1.] I must consider his original power over me, as he is
the beginning of the creation of God; "as Ijy him all
things were made, visible and invisible," Col. i. 15, IG, As
by whom God made the worlds, Heb. i. 2. As originally
invested with a sovereign, governing power, which, because
it was original and natural to him, can never be lost, more
than the Godhead. He is the Lord my maker, whom I
am to receive, and unto whom I am to resign. And,
[2.] I must consider him as a constituted Ruler. So he is
as Mediator. Consider him abstractedly, as he was the
eternal Son of God, so he hath a natural power of govern-
ment over all. But as he is Mediator, God-man, he is a
Governor too by constitution. All power is given him both
in heaven and earth. The Father hath given all things
into his hand. John xiii. 3. " Thou hast given him power
over all flesh, that he should give eternal life to as many as
God hath given him," John xvii. 2. So I must apprehend
and conceive of him.
[3.] I must conceive of him as a Saviour; and thereupon
as a Redeemer, as a Reconciler, that was to save, by
redeeming and reconciling, perishing, lost, guilty creatures,
to an offended God. This is the apprehension one must
have in consenting to him. And the soul that hath believed
aright that this Jesus is the Christ, it will be full of this
sense in this transaction: Aye, this is just such an one as I
need ; for I find myself miserable, I find myself lost, I find
myself undone, by my having oftended, and involved myself
in guilt, against my sovereign, rightful. Lord. There can
never be any reception of him, or resignation to him, M'ith-
out this. And,
[4.] He must be understood and apprehended as a vital
head, replenished with spirit and holy influence : so as that
all that shall come into holy union with him, shall thereby
derive spirit, and life and grace and holy influence, from
him; the thing which the exigency of the case so much
calls for, as we are creatures so miserably dejjravcd, and
dead in trespasses and sins, disinclined to the doing and
enjoying good in point of felicity. Such an one I need ;
and so 1 must consider Christ as one given to be " the head
of all things to the church." Ephes. i. 22, He hath an
universal political lieadship over {ill. But a vital head:5h^p
518 BEGENERATTON.
over the church (to wit, that is truly such) that is, his body,
his living body. And such an one must the soul, that is treat-
ing and transacting with him, apprehend him to be even in
this closure, this unitive closure ; I am a most wretched,
deformed, depraved creature; i believe this Jesus to be the
Christ, 1 beheve it belongs to the office of this same Christ
to be the fountain and spring of life and renovating grace
to poor souls that shall come into union with him : and I
come unto him as such, I receive him as such, and resign
myself to him as such. Every one that is in Christ is a
new creature. 1 need to be new made throu.ghout, new
created ; I am lost and undone for ever if I be not so : I
come to him, unto this union with him, to be made anew
throughout, according to that, 2 Cor. v. IJ. and that,
Ephes. ii. 10. " We are his workmanship, created in Christ
Jesus unto good works," He is a new plastes ; we had a
miserable protoplast : we have another former now, a
reformer. Christ is to be formed in us, his own image is to
be formed in our hearts. He himself can only form his image,
and draw it upon us ; and that is our business with him.
And blessedness itself can never make us blessed, if we be
not made new, if we be not made over again, another sort
of creatures than we were before. Thus there must be in this
belief (as it comprehends our reception of him and resigna-
tion to him) suitable aj)prehensions both of ourselves and of
him in this transaction, otherwise all will tiu'n to nothing.
And again,
2. There must be suitable included acts, even in those
of receiving him and resigning ourselves. First, there must
be the act of trust ; and, secondly, the act of subjection ;
otherwise we do not receive him, and resign oiu'selves to
him, suitably to the apprehensions that are given to us of
that object. When we do receive him, how do we receive
him? We receive him as Christ Jesus the Lord. Col. ii. 6.
You receive Christ, (that is, the name of his office, that we
are to believe Jesus to be invested with,) the anointed one
of God. But what is he anointed to, or what is he anointed
for? To be to us both Jesus and the Lord. Jesus is a
saviour. Lord is an owner and ruler. It cannot be, then,
but that our receiving him, and our resigning ourselves to
him, must comprehend in them
(1) Trust, an absolute trust. When we receive him,
we receive liim as one in whom we trust ; and when we
resign ourselves to him, we resign ourselves as committing
ourselves, in trusting ourselves. Wc receive him under
tlie pleasant notion of a Saviour, and so we resign onrselyes
SER. XLT.) Faith injiuenccs the Will and Jffpctions. 5}9
to Ijini, to be saved by him, confiding in bis saving mercy,
enconruged by bis word, " Whosoever eonitth unto mc I
■>vill in no wise cast out." 1 will cast myself upon him,
without any suspicion that he will ever cast me out; lie
will ever be as good as his word. Who ever did venture
upon him, and perish? I will throw myself into those safe
arms. Tills is included both in receiving" and resigning :
for I receive him as a Saviour, as Christ Jesus ; and 1 resign
myself to him, I commit, I intrust, I can credit myself to
him accordingly as such. And then,
(2.) As both these together do carry in them trust, so they
carry in them subjection ; there is not only committing
ourselves, but there is also submitting ourselves. We
commit, and submit, and subject ourselves to him at tbe
same time: for he is received as Christ Jesus the Lord, and
according as the gospel represents him. "For all the house
of Israel know, that God hath made him both Lord and
Christ." Acts ii. 36. Tins must go for a known thing all
Israel over, and all the world over, vvdierever he comes to
be revealed; " That God hath made him both Lord and
Christ. And him hath he exalted to be a Prince and a
Saviour, (Acts v. 31,) to give repentance and remission of
sins." Repentance, wherein we humble ourselves be-
fore him as a Prince, prostrate ourselves, throw our-
selves down at the footstool of his throne : and remis-
sion of sins, Avliich he gives as a Saviour. Now are all
sins forgiven to you, go away and be whole, you are
accepted, you are pardoned. Your scores are taken ofi";
all things set right between him and you. God hath exalted
him to be a Prince, and so he humbles you and gives repent-
ance ; and as a Saviour he forgives you. These arc the acts
correspondent to this twofold notion. Not that the one is
qny cause of the other, or signifies any thing for the obtain-
ing of them. But these are conjunct things by divine con-
stitution, and the exigency of the case itself As a Prince,
he humbles them to repentance; and as a Saviour, he for-
gives them, wipes off all scores, takes off their guilt, and
sets all things right between God and them. We here
must then be at once both trusting in him as a Saviour, and
subjecting ourselves to him as a Prince ; devoting and
dedicating ourselves, so as determining henceforth not to
live to ourselves ; no, but to him that died for us, and rose
again. This is the judgment of a soul brought under the
constraint of the love of Christ. 2 Cor. v. 14, \b. So that
hereupon this becomes the sense of the soul, " For rue to
520 regeneration;
live is Christ, and to die is gain." Phil. i. 20. While I
live, I have no business to do but for Christ; my gain
comes to me when I die — then I gain him. In the mean
time, the business of my life is Christ, to live up Christ,
live up his interest, serve him as a devoted one. My life
is sacred to Christ, an hallowed and devoted thing. This
is receiving and resigning, as comprehending acts suitable
to the state of the case to what he is, and what we are.
We are not to think of receiving and resigning blindly,
and in the dark, and as those that know not for what ;
but upon such accounts, and with such actions of heart and
soul, as these committing and submitting ourselves most
absolutely to him. And
3. Here must be some qualifying adjuncts of these acts of
receiving and resigning, especially these two, totality and
vitality. It may be, you will remember them the better
for the sound's sake. But they are expressions that speak
the importance of the thing more plainly than any other
can that occurs to my thought*.
(1.) There must be totality with these acts of the one part
and the other, to wit, with reference to the object, and
with reference to the subject. Consider the act of recep-
tion with reference to the object ; we are to receive a
whole Christ : consider the act of resignation with respect
to the subject; and we are to resign our whole selves.
Reception must be with totality, a reception of a whole
Christ ; resignation must be with totality, a resignation of
our whole selves. To take Christ but by halves, will not do
the business ; to resign ourselves but by halves, will not
do the business neither. To take Christ only to serve a
turn, that he may save me from wrath, without renewing my
nature, and bringing me into an union and communion
with himself and with God through him, this will not do ;
neither will it do for me to resign myselt^ and not my
whole self, — my whole soul. Will it content any one to be
saved by halves, to be half saved, and half lost, if this were
possible? But then,
(2.) There must be vitality as to both these, as well as to-
tality. There must be vital reception, and vital resigna-
tion ; life must accompany these acts. " He that hath the
Son hath life," as it is afterwards, ver. 12, of this chapter.
I must so take him and receive him, as that by a vital act
of my will, I become united with him as with a living thing ;
for I find new life hath entered into my soul. I must so
resign myself to him that life may go into that act of resig-
SER. XLi.) Faith injiuences the Will and Affections, 521
nation. " Yield yourselves unto the Lord as those that are
alive unto God. And reckon yourselves dead indeed unto
sin, but alive unto God through Jesus Christ." Rom.
vi. 11 J 13. There must be life springing in my soul towards
God, and through Jesus Christ. The cold, dead indifterency
and aversion towards God is gone, and with the spirit of faith
a spirit of life enters. And so when I come to give myself up,
it is not as a dead thing. " Offer up yourselves living
gacrifices, acceptable unto God through Jesus Christ"
Rom. xii. 1. But then,
4. There must be suitable concomitant affections, espe-
cially these two, reverence and joy.
(1.) Reverence. Whom do I receive? and to whom do I
resign ? The great and glorious Lord of all. Think what
this name (Christ) doth import. The Christ of God, as you
heard. He to whom all power is given in heaven and earth.
When I receive him, how great an one is now to enter my
soul! This sense is now to possess it, '* Lift up your heads
O ye gates, and be ye lift up ye everlasting doors, for the
king of glory is entering in." He is to come and take up
his dwelling in my soul by faith, as in the 24th Psalm, latter
end. It must be with a prostrate soul that I am to receive
him ; let the everlasting doors fly open ; here is a mighty
one to come, him, the Lord of Glory. Lord, I am not worthy
thou shouldst come under my roof; I know if thou comest
thou bringest life with thee, and salvation with thee to my
soul. But O in how humble and reverential a posture must
the soul be in this thing! And,
(2.) Joy. He is to be received and resigned unto with
highest complacency; with a most complacential reception
and resignation. The soul is glad things are brought to
that pass between God and him. Oh, blessed be God for
this day, that he hath revealed his Christ, and hath revealed
him in me ; and that I have found him, and in him found
according to his own word, " They that find me find life,
and shall obtain favour of the Lord." O ! what a blessed
day is this! How hath God signalized this day with my
soul, in bringing about this union and commerce between
this Christ and me !
This is believing Jesus to be the Christ. If you believe
it to purpose, this is it. And pray think with yourselves ;
can it be any thing less than this ? That faith that is short
of this is both a nullity and an affront. A nullity, a vanity
as to you, and an aftVont as to God and Christ.
To you a nullity, a vanity, a nothing : for can that faith^,
522^ regeneration:
that belief, signit\' any tiling, tiiat dotli not reach its end ? I
pray what is the end, tliiuk you, of this rcvehition of Christ,
that there should be sucli a record extant concerning this
Jesus that he is the Christ? Why should it be revealed?
Why should ii: be declared, why am I required to believe
it ? To be persuadefl in my heart of the truth hereof? Can
it be for any end, but that my soul may be brought into a
vital, unitive closure with him hereupon ? If it doth not effect
this, it effects nothing. It is from hence my Christianity
commenceth. Jt is but now that I become a Christian, any
thing besides a name. When my soul passeth into this
union with him by consent, by reception, by resignation,
now I become a Christian, now I am in Christ, now the
spirit of faith hath exerted its ])ower in my soid, without
which there is no believing. " We having the same spirit
of faith, believe." 2 Cor. iv. 13. There can be no faith to
pur[)ose without a spiiit of faith. Here doth the spirit of
faith exert itself, and so it is but now that 1 do begin to be
a Christian; for he that hath not the spirit of Christ is none
of his, he is no Christian; let him be called what he will,
let men call him what they please, he is none of Christ's.
And what, will my Christianity without a Christ save me,
or do me any good ? To have a christless Christianity, what
shall I be the better for that ?
And it is indeed not only a nullity as to myself; but it is
an affront and provocation to God and Christ, if in believing
and assenting to this truth, that Jesus is the Christ, my soul
do not hereupon unite and close with him : for it is a refusing
him in the face of light. It i? a refusing him, when I know
and profess to know who he is. I profess this Jesus to be
the Christ, and yet my soul stands out against him. For I
must be either a consenter or refuser. To refuse him when
I know ^vho he is, when I profess to believe M'ho he is, this
is higher wickedness than the Jews were guilty of M'hen
they crucified him ; for if they had known him to be the
Lord of Glory, they would not have crucified him. But I
know this Jesus is the Christ, yet I will him not. " You will
not come to me, that you may have life." Here is a knowing
and denying at once. " He that denieth the Son, hath not
the Father." 1 John ii. 23. But he that doth acknowledge
that this Jesus is the Christ, hath the Father and the Son
both together. If it be vitally acknowledged, so as that the
soul pass Ivereby into union with both, then he hath both.
I hope we speak and hear of these things with a design
to h(^ and do accordingly, otherwise here is time the vfiost
SER. XLii.) The great Difference il makes between Men. 623
unhappily thrown away tliat coiikl have been. We had
been better treating of any trivial subject, if such a thing as
this should have been sj)oken, or been attended to slightly,
and with neglect. All lies upon this, depends upon this :
all for our present comfort in this life here in this world,
and our future happy blessed life in the other world.
SERMON XLII.*
I JOHNf V. I.
TFIiosoever helieveth that Jesus is the Christ, is born of God.
And thus, M-hat this faith, concerning Jesus's being the
Son of God, or the Christ, doth in itself import, hath been
largely shown. And now,
II. What is said of such as do believe this with this faith,
we are to open to you, to wit, what this being " born of
God" imports. And concerning it, I shall first note to you
two things in general ; and then come to give you a more
distinct and particular account of it afterwards. In general,
I. That this must needs be a very great ditFerence,
Mdiich such a work as this makes between men and men,
this being " born of God." The difference cannot but to
every one's understanding appear very great, bet-sveen one
that is born of God, and one that is not born of God : espe-
cially too, when you consider, that every one that is not born
of God, is of the seed and offspring of the worst father
that ever was. For there are but two great Fathers whose
posterity divide all m<?nkind; they that have not God for
their Father, as being born of him, our Lord tells them,
" You are of yoin* father the devil, and his works ye will
do." John viii. 44. " And by this the children of God are
manifest, and the children of the devil." IJohniii. 10. It
hath enough in it to amaze a man's soul, to have this mat-
ter represented as a thing doubted otj and to be inquired
about. To which of these Fathers do I relate ? If the one
of them be not my Father, the other is. This must be
understood (as any ordinary understanding will easily appre-
* Preached April 23, 1694.
524 REGKNERATION :
hend), not concerning a person's naturals, but his morals.
When a man is said to be a child of the devil, it is not as if
there were any thing of positive natural being wrought
in him by the devil, but only a moral depravation. And so
when any are the children of God, it is not that any new
natural faculty is created, but the faculties that were
created at first, and that are depraved, and upon which the
image of the devil is impressed, are sanctified ; defaced, and
purged of that impurity, and stamped with an impression
from the Spirit of holiness, which is the regenerating Spirit.
That is one consideration, and a mighty one it is ; and
very obvious, one Avould think, to every one's thoughts,
that this must make a very vast difference between men to
be born of God, and not to be born of him, and to be either
of his, or of the devil's seed. And,
2. This is to be generally noted too, that this difference
is universal upon all believers. The greatness of it, and
universality of it, are the two things that I would have
previously noted. And this latter you have expressly in the
text, " Whosoever believeth tijat Jesus is the Christ, is
born of God." Every one, without exception. So that
there is no room left for such an imagination to any one,
Is it not possible that some or other may pass for believers,
without having this work pass upon them, so vastly dif-
ferencing men from one another, as this being born of God
is ? A great thing indeed ! What ? May none pass for a
believer but such as are born of God ? May not in the
census some or other escape without that mark upon
them? No, saith the Apostle. "Whosoever believeth that
Jesus is the Christ, is born of God." Let him call him-
self whatsoever he will, he is real infidel ; let him be
never so much a nominal believer, if he be not born of
God, his believing of this, that Jesus is the Christ, is as
nothing; it is no believing. As in another case, circum-
cision goes for no circumcision, if it be not of the heart and
spirit, and not only of the letter. As circumcision will go
for no circumcision (where there is the very thing figured
and represented), if it be the figure and no more, so doth
such a pretended faith go for no faith (let men say never so
long we believe Jesus is the Christ), if they be not born
of God, they will never pass in the divine estimate for
believers.
And now these two generals being noted, we must come
to give you a more distinct and particular account what
this being "born of God" doth import. And that we shall do
SER. XLii.) PThat it ^Igiiijies as a Birth. 525
in this twofold gradation : 1st, Speaking to it as it is a birth ;
and, 2dly, As it is a befng born of God, as it is a divine
birth. As it is a being born; and as it is a being born of
God. The latter whereof, as you may easily apprehend,
doth greatly sublimate the former and raise it higher, and
should raise our thoughts and apprehensions proportionably
higher about it.
(1.) As this work done upon the soul is called a birth, let
us consider it so. And that is a more general consideration,
and a lower one ; and as a fountain and substratum to what
is afterwards to be added vmder the other more specifying
notion. Why, as it is said to be a birth, it signifies such
things as these,
[I.] A real new product in the soul, that there is some-
what really produced anew in it. This must be signified
by being born. Being born is not a fiction, is not a fancy;
it is not an imaginary thing. Being born signifies a real
new production, that there is really somewhat new brought
forth into being, that before was not; and so as to make
the subject so far another thing from what before it was;
or works such an imitation, as that the person in whom
this work is wrought, is not what before he was. It brings
the matter to this, that he may truly say, Ego non stem ego,
I am not the same (1) that 1 was. As the Apostle saith of
himself, 1 Tim. i. 11, "I was a blasphemer, I was a per-
secutor, I was injurious, but I obtained mercy." And that
mercy which he had obtained, had made him quite another
man. And this he doth not speak of himself as a single
person separately considered, but he speaks of himself as a
pattern to all that should thereafter believe ; that he was
taken herein as set for a pattern (as the expression is in the
original) what mighty changes the power and spirit of
grace could work in the souls of men, so as to make them
so much other men from themselves. It is very true,
indeed, that for those that hitherto continue in their natural
and unregenerate state, they are not all sinners alike,
tthey are not all sinners in the same kind. Every such sin-
mer is not a persecutor, is not a blasphemer. But every
SRCh sinner is a carnal wretch, a stranger to God, alienated
from him, unacquainted with him ; one that hath no love
to Jaim, no fear of him, no delight in him, no desire to
please him, no design to serve him. " No, as to what
change is made in me (saith the Apostle), I am not here to
speak id myself as a single person, but I am to speak of
jnyself as a pattern, what the Alwigl^ty Spirit of divine
^26 regeneration:
grace can effect upon the soul of a man, to make him quite
another sort of thing from ^^•hat he was." There is some-
what common to all unrcgenerate persons, and to all rege-
nerate persons, wlierein such a pattern may very well reach
and suit every one's case. Every one that is unregenerate,
is a stranger to God, unacquainted with him ; one that
lives as without him in the world ; that hath no design to
know him, or love him, or please him, or serve or glorify
him. Every one that is regenerate, his dispositions are
changed in all these respects. Now what is common herein,
must the apostle be understood to mean himself to be, a
pattern to subsequent believers j those that should come
hereafter to believe. Wherever that believing is, there is
this change; there is that imitation in the subject, as will
speak this person to be new born. There is a new pro-
duction in him, by which he is quite another sort of man
from what he was. " Every one that is in Christ (as every
one comes to be in him by believing,) is a new creature."
2 Cor. V. 17. It is the great design of oiu' Lord Jesus
Christ (as he is the restorer and repairer of the ruins of a
lapsed world, and of a corrupt nature in man,) to make
all things new, so far as his design takes place and succeeds.
*' Behold I make all things new." Rev. xxi. 5. That is my
business upon M'hich 1 am intent : so that there is a real
new production every where, where there is faith in
Christ wrought, in every such person, which makes him
truly differ (and not in imagination only) from what he
was, and from what others are. And again,
[2.] As this is a real production to be thus born, new
born j so it is a spiritual production, in contradistinction to
such productions as lie within the sphere of nature. It is
an extra-natural production. For, as I told you before,
this makes men differ from what they were, not in mere
naturals, but morals ; and so it is an extra-natin'al pro-
duction. It doth not lie in the sphere of nature, but it
lies in the sphere of grace. You may collect it to be an
extra-natural production by two things : 1st, The principal
seat of it ; and, 2dly, The great agent that is employed
herein. The prime subject of it is the mind and spirit. The
great agent employed herein is our Lord Jesus Christ, as
it appears to be the immediate result of believing this Jesus
to be the Christ : then he is born of God. " If any man
be in Christ, he is a new creature."
First. Consider the former of these ; it is a work, the
primary subject whereof is the mind. " Be not conformed
SER. XLir.) JVhat it signifies as a Birth. 527
to this world, but be ye traiisfbrmcd by the renewing of
your mind." Here is a trau^:fornuition to be wrought, by
which men cease to be conformed to the world, to be like
the world as they were. But where is the seat of this
transformation ? '^ Be ye transformed by the renewing of
your mind." Romans xii. 2 ; and so Ephesians iv. 22, 23.
" We have not so learned Christ: if ye have heard of him, as
the truth is in Jesus," that is, "to put off the old man Avhich
is corrupt by deceivable lusts, and to be renewed in the
spirit of your mind." If you have heard and learned Christ,
or the truth as it is in Jesus, this is the effect of it, that
you " be renewed in the spirit of your mind." It is an ex-
pression that hath somewhat more of emphasis in it, than
that last-mentioned expression. Transformed by the renew-
ing of the mind, doth represent the subject not merely, not
only as a knowing thing, but as an active tbing-; as the
very action of spirit speaks activity or active vigom*. And
so it is not a mere contemplative knowing which belongs
to the mind alone, abstractly considered =, but there being-
spirit in that mind, that turns all tltat knowledge into vital
principles, suitable for present actions and operations. And
this is the very centre of that subject, or seat of this reno-
vation, or transforming change. You must be renewed in
this faculty, not only as it is cognitive, but as it is active ;
as there is a spirit suiting it for vigorous acting centering in
it. Here is the seat of this renovation. This plainly speaks
this to be an extra-natural production, as well as it speaks
it to be a real one, as before was said.
Secondly. If we consider Christ as the ministering agent
here, and as he was the prime minister of the gospel by which
this work is effected and done upon souls. It did not belong
to him in this capacity, as he was Christ, merely to bring-
forth a new natural production into the old world. It is
true that belongs to him too, but under another notion,
as he was the Creator of all things, things visible and
invisible, things in heaven and things on earth : all were
created by him and for him, to wit, if you consider him
in his abstract Deity. But the name Christ is the appro-
priated name of his office, as he is the Mediator. Every
one that believeth that Jesus is the Christ, is born of God.
Believing him to be Christ, that is, to be the restorer of a
lapsed, perishing v.'orld, not the creator of it, as he was at
the first, which belongs to him in that distinct natural
capacity ; but look upon him as a constituted Mediator, a
restorer and repairer of fallen, ruined, perishing creatures^
528 REGENERATION :
look upon him so as the name Christ signifies him to be,
and so he is the agent in this great work. " He that
believeth him to be the Christ, is born of God." " And he
that is in Christ, is a new creatnre." 2 Cor. v. 17 j and
again, Ephes. ii. 10. *' We are his workmanship, created
in Christ Jesus unto good works." Whatsoever lay within
the confines and limits of nature, would do us no good,
that is all but self. We are not saved by ourselves, but we
are saved by grace, and not by nature, or any thing natural,
as you have it in that context. How is that ? Why, we
are his workmanship, created in Christ Jesus unto good
works. Now the agency of Christ Jesus, as he is the
Christ, it lies within the sphere of grace (by which it is
said we are saved,) not within the sphere of nature. And
therefore it is not nature that doth the business. We must
look upon this as an extra-natural, supernatural produc-
tion, both as it is our mind, and the very spirit which is to
be the seat and subject of it; and as our Lord Jesus, even
as he is the Christ, that is to be the great agent therein.
But again,
[3.] As this is a birth, so we must consider it to be a total
production, such an one as carries an intireness with it :
for so it is too with all such productions that are properly
called births. A birth is not the production of a leg, or an
arm, or an eye, but it is the production of an entire
human creature. And so is this work represented : it is
called the putting on of a new man. I pray consider this;
the words of God are weighty words, and claim to be pon-
dered with serious and deeply considering thoughts. I
beseech you, why is that change wrought in regeneration,
signified by putting on of a new man ? What can it sig-
nify less than this, that it must be a total change ? The
production carries an intireness in it. As you do not call
a finger or a toe a man, but the whole fabric and frame
animated by a human spirit ; this is the man. Now here
is an old man " put oif, that was corrupt by deceivable
lusts," and then a new man put on, " which after God is
created in righteousness and true holiness." Some way or
other, indeed, this renewing work lies bespread through
the whole man. Therefore the apostle prayed for the
Thessalonians, (1 Epistle v. 23,) that they might be sanc-
tified throughout in their whole spirit, soul, and body;
meaning by the first, the higher and nobler faculties, or,
as we may call it, the upper soul. By the second, the
lower soul, as it is that seat of internal sense, imagination.
SER. XLii.) ff^hat it signifies as a Birth. 529
appetition, passion, fancy. And then the body, accordhig"
as that may in a secondary sense be said to be the scat of
a sanctifying impression, the several parts of that being
now more governable by a rectified mind and spirit, more
useable for God, the several parts thereof being so made
instruments of righteousness for the serving of God, as the
expression is, Rom. vi. 19. It being evident, that where
the Spirit of holiness doth obtain and take place, or where
the regenerating work is really eifected, men do thereupon
more make it their business to govern the outward man
subserviently to the inner, and the lower soul subservient
to the upper ; and the very parts of the body, too, subser-
viceable to both, that they may be instruments for the serv-
ing of God. Wherever there is more of the regenerating
power and spirit of grace residing and ruling in the inner
man, so much the more there wdl be of a severe restraint,
from a divine principle. So much the more there will be
of a severe restraint upon licentiou?;, unbridled appetite :
so much the more caretul such will be to preserve their
bodies in an useable posture for the service of God, remem-
bering that even their bodies themselves are the outward
temples of a Deity. " Know ye not that ye are the tem-
ples of God, and that the Spirit of God dwelleih in you ?"
1 Cor. iii. 16. And every man is therefore taught and
required to possess his body in sanctification and honour,
remembering that even his very fiesh itself hath undergone
a dedication, being Avashed Avith pure water, to signify its
being prest into a subserviency to the great God and the
Redeemer, under the conduct and government of his Spirit.
" Let us draw nigh (we that have lived at a distance, and
strangers) with a true heart, in full assurance of faith,
having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water, to signify, that
in body and spirit we have been devoted. Heb. x. 22;
agreeing with that 1 Cor. vi. latter end, " You are not
your own, you are bought with a price : therefore glorify
God in your spirit, and in your bodies, which are both
his." And so by participation, and secondarily the sanc-
tifying impression comes to obtain in that which is lowest
in the nature of men. They are to be sanctified through-
out , therefore this is a total production : that holy rec-
titude which is effected by regeneration, or this new
birth, takes place in eveiy thing belonging to the nature
of man. Therefore be not so vague as to imagine, that if
there be somewhat done in some one faculty, this is rege-
VOL. VUI. 2 M
530 regeneration:
neration, or that this speaks a man new born. If now and
then there be a right tliought injected and cast in, if there
be an inclination, some motion or desire ; if something of
convictive light be strnck into a man's conscience ; is this
regeneration ? Is this being new born ? No, tliat makes
all thirigs new : " If any man is in Christ, he is a new crea-
ture ; old things are done away, all things are become
new." There is a new mind, a new judgment, a new con-
science, a new will, new desires, new delights, new love,
new fear, every thing new. And,
[1.] This birth, as it is a birth, signifies a permanent pro-
duction, an effect that is permanent, lasting, and continued.
This is obvious to every one that considers the common
notion of a birth : for whatsoever it is (as to essentials) that
any one is (as he is born,) the same he is to be as long as he
lives. Whatsoever he is by birth, as to the essentials of that
being which by birth now comes to take place in this world,
he is the same thing all his days. Therefore, this must be
some permanent, lasting, abiding work and impression upon
the soul. It is not some light subetaneous passion that is
raised in a moment, and gone in a moment. There may be
many such subetaneous passions raised in the souls that live
under the Gospel, which vanish and come to nothing ; soon
raised and soon gone. A sudden thought injected, a beam
of convictive light that strikes into the conscience, a pang
of terror that seizeth, some sudden rapid workings of desire:
O ! that my sins were pardoned, O ! that there were a peace
between God and me ! Is this being born ? That signifies a
work done, which lasts and continues. They that give us
an account of qualities, do distinguish between these two
things, patibilis qualitas et passio. Implying, that the latter
of these, though it may be a real thing, yet it may be so
sudden a thing, so soon up, so soon down, that one is capable
of denomination from it no more than a man is to be known
by a sudden blush in his face, or that he should grow
unknown because he wants it. This is a continuing thing.
He that is by this birth to be denominated to be a beiiever
as to the great faith of the Gospel, that Jesus is the Christ.
Is such an one born of God ? Yes, as long as he is a believer
he is born of God. Doth he believe to the saving of his
soul? This impression, by which it is said he is born of God,
it is co-extensive, it is commensurate ; so that it signifies
some other kind of impression than what a man can have
to-day and lose to-morrow; or what may vary and alter
with him (it may be) twenty times in the same day. For, do
SER. xLii.) IFhat it signifies as a D'w'mc Birth. 531
but consider the reason of the thing : Avhat a man is when
he is born, that he is when he dies; as to essentials he is the
same creature all his time.
These are tilings that plainly and evidently belong to this
great production in the soul, even as it is signified by the
nameof a "birth." That isoniytaking in that it isa secondary
birth, and such an one as vv'hereof our Lord Jesus Christ is
the author and immediate agent, and in a i)re-existing
subject that is changed, and influenced, and wrought upon
thereby. But then,
2. There is yet a further and fuller account to be given
of this etfect and work upon the soul, as it is here signified
to be a divine birth i or as he that is said to be a believer
Avith this faith, that Jesus is the Christ, is not only said to
be born, but said to be born of God. According to what
•we so expressly have by the same Apostle in his gospel,
John i. 12, 13. "To as many as have received him, to them
gave he power to become the sons of God, even to them
that believe on his name ; which were born, not of blood,
nor of the will of the flesh, nor of the will of man, but of
God." And observe this, for it is most observable. " He
that believeth that Jesus is the Christ, is born of God," so
saith the text. And that other text first saith, " they that
believe on his name," receiving him Avith such a faith as I
have opened to you at large, doth signify such faith by
which we truly believe Jesus is the Christ; they are the
sons of God, born of God. But do you think any are the
sons of God that are not born of God? Therefore, the next
words immediately subjoin, " who were born, not of blood,
nor of the will of the flesh, nor of the will of man, but of
God." Here is a divine birth immediately depending upon
God. Wheresoever the spirit and power of this faith doth
obtain and take place in the sjuI, so that if any do believe
on his name and receive him as Christ, they are the sons of
God ; because they are born of him. Why should they not
be called sons, tliat have the divine nature in them, resem-
bling God's own ? Theirs is not like a human geniture or
birth. It is not of blood, or of the will of the flesh, nor of
the will of the man, but of God. They are heaven born,
an immediate divine production.
O what deep thoughts of heart doth all this claim for us !
and pray let us bethink ourselves. We here meet as a
Christian assembly. You see by this what a Christian is.
And all will agree (no doubt,) in the common notion, a
Christian is one that believeth that Jesus is the Christ. But
3 M U
632 REGENERATION :
you see who are reckoned to Tjelieve to this purpose, such
as are born thereupon another sort of creatures from what
they were, and so continue as long as they live : and such
as are heaven born, born of God by immediate divine ope-
ration and influence, a mighty power from God coming
upon their souls, conforming them to God, addicting them
to God, uniting them with God, making them to centre in
God, taking them oft' from all this world ; so as that it may
appear it is not the spirit of this world that hatii done this
work u])on them. We have not received the spii'it of this
world, such a spirit as unites us with the world, but the
spirit that is from God, that suits us to God and to divine
things, and makes us savour the things of God, take delight
in them, and that attempers us more and more to that state
wherein God is to be all in all with us. So as that we are
dead in this world. In this sense, to be born is to die. Every
one that is thus born, dies at the same time : that is, when
he is born to God, and made alive to God through Jesus
Christ, he is dead and crucified to the world : It becomes a
despicable thing. Hereupon he can be content to stay a
little while to serve God, but he cannot endure to be with-
out God in this world. And he hopes not to be in it long
neither, but to be with him immediately who is to us our
all in all.
It is a great thing to be a Christian ! O that it were more
understood what the Christian name signifies. If Chris-
tianity be not a shadow; if it were not a design unw^orthy
of the descent of the Son of God into this world to bestow
upon men a new name, but let them be the same men
under that ne^v name, eartbly, terrene, impure creatures,
and strangers to God as much as ever, only called Chris-
tians, as full of carnality, as full of enmity to God and god-
liness, as full of distempered affections towards one another;
in wrath, animosity, envy, self-design in opposition to every
thing that stands in tbeir way, ready (if it were in their
power) to ruin every body that opposes their secular inte-
rest; then Christianity is a great thing. For is this god-
like, is it like one born of God, " who is love I" Addicted-
uess to a partj-, is that to be born of God ? Do you think to
be of this or that party is to be born of God ? It is to be
made a good man, an holy man, a lover of good men and
of goodness, be his denomination or name what it will. To
be born of God signifies an universalized mind and spirit,
that bears some image of the Divine Infinity ; not in essence,
not in being, not in presence, not in power; that is im-
SER. XLiii.) Tfliat it .signifies as aDivmc Birth. 533
possible ; but in aim and design, that is, that as He cannot
possibly be confined any way> so I M'iil not confine niyself.
To have an iniiversalized mind and spirit, co-existent (as it
were) with the creation, labouring- to do all the good that
is possible every where, so far as any power of mine can
extend : and where no power of mine can extend, thither
my desire and prayer sliall extend. Such an one as is born
of God is like God, ready to scatter every where divine
blessings through tlie ^vorld. This is one born of God;
that as He fills the whole earth with his goodness, so I
M'ould by all acts of benefaction, as much as lies in my coni-
j)ass; never limiting myself in aim or design, tliough my
capacity do never so much limit me.
But these are things that must be enlarged on hereafter.
Only let us consider now, how high a pretence it isfor any man
to pretend himself to be a believer, or a Christian : one that
believes Jesus to be the Christ. If I should ask any one this
question, Do you believe Jesus to be the Christ ? And he an-
swer me suddenly, and without consideration. Yes, I believe
Jesus to be the Christ : 1 would not be so uncharitable as to
censure any body that so answers ; I would hope that he
answers considerately, and as the truth of the matter is. But
I would give him all the occasion I could of considering
himself, and of judging himself, though I will not judge
him. Pray think with yourselves what you say, Mhen you
say you believe Jesus to be the Christ; for every one that
so believes is born of God, and hath that mighty universal
change wrought in the veiy habit of his soul, that makes him
imitate God, that conforms him to God, and inclines to God,
and makes him value communion with God above all things .
in this world.
SERMON XLIII.*
I JOHN V. I.
Whosoever helieveth that Jesus is the Christ, is born of God.
But now, to speak more distinctly to this work as it is
signified by a divine birth, or being born of God, there
are two things of which we nnist have a distinct considera-
* Preached 2Uth April, 1694.
S34 REGENERATION :
tioii : First, the influence by which it is produced ; and
sfecondly, the product itself.
(1.) The influence by which it is produced. And that we
must carefully distinguish from these two things : First,
from what is superior to it in ihe kind of influence ; and
second, from what is inferior.
[1.] From what is superior to it, and ought to be conceived
infinitely superior. And that is tlie influence by which the
eternal Son is begotten of the Father. That cannot be
called a created influence, as that which is common to this
work with all other creatures must be. But it may be truly
procreated, because he is said to be begotten ; the only
begotten Son of the Father. Begotten he is, but so begot-
ten as none besides : not so begotten as a creature is. We shall
shew you the difference by and by. But we are to consider
these as infinitely diflerent. The manner by which God is
said to beget his om'u eternal Son, and that by which he
doth beget all that are, in the sense of the text, rjoru of him,
differ: and especially in these two tilings lies the difference;
first that the former is eternal, Avlicreas the latter is tem-
porary; and secondly, the former is necessary, whereas
the latter is arbitrary. And pray note these two great dif-
ferences. The former, I say, is
First, Eternal. He that is said to be the only begotten Son,
" We beheld his glory as the glory of the only- begotten
Son of the Father, full of grace and truth." John i. 14. He
is the only begotten Son in that j)eculiar and most noble
sense, to wit, that he was begotten from eternity. So you
find, Micah v. 2, "his goings forth were from everlasting;
of old, and from everlasting." So that there was no mo-
ment conceivable, not only in time, but in all foregoing
eternity, wherein he was not by an everlasting resultancy
(as we may speak) from the Father. His goings forth were
from everlasting. It is not thus as to creatures ; not as to
the most excellent sort of creatures, this same more noble
creature, the new creature, the divine creature (being yet
but a creature;) it had its beginning, and may have its very
late beginning, as all creatures do begin to be at one time
or other. And,
Secondly, Theinfluenceintheformeris necessary; in refe-
rence to the latter, this and all other creatures are but arbi-
trary. Whatever is created is created by an arbitrary influence.
" For thy plear^ure, or by thy will (as those words. Rev. iv.
11. may be read) they are and were created." Wluitsoever
is created, is the product of the divine will, (lej)ends upon an
«BR. XLiii.) What it sig7ilfies as a Divine Birth, 535
aiitbccdent act of will, determining whether it shall be, or
not be. But this could not be the case as to the eternal
genenition of the Son, even from thence (as it hath been
said) that it was " from everlasting':" for whatsoever did de-
pend upon an act ofwill, determining' whether it should be
or not be, that is an antecedent of will : not concomitant,
but antecedent; and so whether it should be or not be, must
have had a beginning, and could not be j)re-existent, could
not be from all eternity. Though indeed such productions
may be to all eternity (as it is with the spirits and souls of
men) they cannot have been from all eternity, if it depend
upon choice whether they should be or not be. But the
other was a generative infiuence, that did not depend npon
choice, but necessity of nature. He v\'as the Son by natu-
ral, necessary, eternal |)romanation ; as necessarily the Son,
as the Father the Father; he resulting from him as his
everlasting substantial image. As if the sun in the lirmament,
instead of jirojecting its beams round about, did invert
thein, and so there were a necessary production of a sun
in a sun, not depending upon choice, but from an ever-
lasting necessity of natiu'e; so he is said to be the only-
begotten Son of the Father. Though he hath many sons,
as you that are said to be begotten and born of him; but
in an inferior sense, as a greater difference cannot be sup-
posed than to be from necessity of nature, and to be from
arbitrary choice, at will and pleasure. " Of his ov\-n will
begat he us, to be the first fruits of his creatures:" James i.
18. he did it when he might not have done it. That is
one distinction that is necessary to be made in this case,
between tliis begetting and what is infinitely inferior to it,
to wit, that of the only-begotten Son of God. But then
[2.] We are to distinguish it too from that which is un-
speakably inferior to it, as well as that which is superior;
that is, v/e are to distinguish it from the production of in-
ferior things, that are of a lower nature and value, which
though they are called CJod's creatures, yet are they never
in any sense to be called his sons. And we must therefore
consider the special kind and nature of this ])roductive in-
fluence in this respect, as it is to be distinguished from all
that which is merely creative, and not generative at all. It
is true, indeed, that the generative influence is creative too
within the universe of created beings, so as that God's
children as such are ];is creatures; for they are called new
creatures. But though all his children are his creatures,
yet all his creatures are not his children. There is somewhat
536 REGENERATION :
peculiar not only in respect of the thing produced, but
in respect of the productive influence too. And so we must
note to you these differences :
First, That this influence is spiritual, I say; it is purely spiri-
tual. It is called so, botli in respect of the cause and of the
effect. As it is from the cause, and as it terminates in the effect,
so we are given to understand that it is spiritual ; it hath the
name of Spirit put upon it, John iii. 6, "That which is born
of the Spirit is spirit." There is Spirit producing", and spi-
rit produced thereby. The influential cause, as such, is the
divine Spirit, (for we consider now the spirituality of the
influence, not of the thing produced thereby.) "Excepta man
be born again of water and of the Spirit, (or the Holy G host,)
he cannot enter into the kingdom of God." It is not enough
(as if he should liave said) that a man be baptized ; that
will not do the business, that may leave him short of regene-
ration, of heaven, and the kingdom of God. It is spoken
by way of allusion to the Jewish baptisms that were before
the Christian institution ; for there were two sorts of prose-
lytes among the Jews (long before Christianity under that
name came to obtain in the world ;) those that were called
proselytes of the gate, and those that were called proselytes
of justice. And for the latter sort, they were always admitted
into the Jewish church by baptism ; and therefore doth our
Saviour justly upbraid it to Nicodemus, that he being a
master in Israel, should understand so little of the mysteries
of regeneration. *' Art thou a master in Israel, and knowest
not these things ?" Dost thou not understand the meaning
of an usage so common among yourselves ? For at those
baptisms they used to have a ncAV father and a new mother,
new kindred, nev/ brethren, new sisters, declaratively.
This was a thing wont to be declared in the solemnity of
those baptisms, as their own records inform. Now, saith
our Saviour, dost thou think this thing, so used among
yourselves, had no meaning ? Art thou a master in Israel,
one of the teachers and doctors, and dost not understand
this thing ; that besides the external, significant baptism,
there nuist be a signified internal baptism ? And what
could that be but the baptism of the Holy Qliost, renewing
the nature, transforming the soul, altering the habitual
inclination, creating a nev/ man, a new divine creature ?
So that it must be a mighty penetrative, spiritual influence,
full of vital life and vigour diffused through the soul, that
makes this birth, when one is said to be born of God. Thefe
is a spiritual production, and it is of Spirit. That which is
SER. XLiii.) fFhat it signifies as a Divine Birth. 537
born of the Spirit is spirit : under that notion, and as such wc
conceive it in relation to action, it speaks a nii«;hty vigour,
and vivacity, and o|)erativeness. For matter, as matter can
effect nothing', svork nothing, it hath no operativeness, no
ris, no energy in it, it is a mere passive thing ; hut the foun-
tain of all activity, life, and vigour, is Spirit, a spiritual be-
ing; and the generative influence in this work is such.
Secondly, It is intellectual as well as spiritual ; such a»
carries mental light in it. For when (jod doth this work upon
souls, he is said to shine into them. God that commanded
light to shine out of darkness, " hath shined into our
hearts, to give the light of his own glory in the face of Jesus
Christ." He doth this work as the Father of lights. "Every
good gift and })erfect giving proceeds from the Father of
lights." James i. I7. Even as it is such ; whereupon (as
we shall in the pro]ier place come to note to you) these
children are called " children of light," as he is the
*' Father of lights." And whereas the thing produced is the
divine image, this is to be renewed in knowledge, or "they are
renewed in knowledge after the image of Him that created
them." Col. iii. 10. After the image of their Creator, who is
the fountain of all knoAvledge and wisdom. All the treasures
of wisdom and knowledge are originally and essentially in
God, and communicatively and derivatively in Christ, they
are all hid in him. And so there is a derivation even in this
work, unto the effect produced ; and therefore it must be
considered in the productive influence. Here is a radiation
of light into the soul. He hath " called us out of darkness
into his marvellous light." The light of divine truth, by which
these great things that do concern us Godward are revealed
which were ail his before. Therefore as to the manner of
the production, or the productive influence, these are said
to be "born of God." These children of God are said to be
born of divine truth ; which is that light which shines into
the soul, exhibiting to us such things, not as will satisfy
curiosity, but necessity — answer the necessary [)urposes of
our souls. " Of his own Avill begat he us by the word of truth,
that we should be to him the first-fruits of his creatures."
And, 1 Pet. i. 23, " Being born, not of corruptible seed,
but of incorruptible, by the word of God," divine truth :
" seeing you have piu'ified your souls (as it is said before) in
obeying the truth." They had received that truth which
carried with it a transforming power, by which they became
subdued thereunto, and were made to receive the impression
thereof, according to that of our Saviour, " Sanctify them
tlirough thy truth : thy word is truth." John xvii.17." And we
538 REGENERATION.
g-ive tlianks alway to God for you, (saith the Apostle to the
Thessalonians)tl!at God hath chosen you to salvation, through
sanctification of the Spirit, and belief of the truth." 2 Thess.
ii. 13. So that divine truth and light is the immortal seed
out of which this divine production springs in the soul.
The productive influence is iliuminative ; divine truth, in
the light and lustre and glory of it, being darted into the
very heart, hath made light to shine in to the heart, even
th'elightof the knowledge of God's own glory. 2 Cor. iv. 6.
And again,
Thirdly, It \b a powerful influence which is productive of
this blessed M='ork. It is true, that whatsoever work is done
by God is done by an omnipotent agent, but not always as
such ; for we must not look upon him as a merely natural or
involuntary agent, that doth in every thing what he can ; as
the fire burns all that it can, and the sun shines as much as
it can. The case is not so in tlie matter of divine agency ; but
he doth exert more or less of his power as it seems him good,
aiid as the matter doth require. It is power, being under
the regulation of his wisdom and his will in every thing he-
doth ; for it would be very unreasonable and absurd to think
there should be the same emission of divine power and
virtue in the production of a worm as in the production of
an angel. Therefore, the almightiness of his power he
attempers and proportioneth, by his Avisdom and choice, to
the effect to be produced. But there is a mighty exertion
of power in this work, when he begins the new creature ;
when he is not only to bring a thing out of nothing, but,
(which requires a greater exertion of power) he is to bring
a contrary out of its contrary, light out of darkness, holiness
out of the greatest impurity, love to himself out of the
highest enmity. This is a miglity egression of divine power :
when there arc but additions to be made in this kind in the
soul, we find what it requires by what is prayed for. " We
pray for you, (saith the apostle, Enh. iii. 16,) that God
would grant you to be strengthened with might, by his Spirit
in the inner m^n ;" and that he will do so "according to the
riches of his glory :" implying tbat there must be a mighty
exertion of the glory of the divine power, in order to an
additional work, in order to the superadding some further
degree unto what Isath been Avrought powerfully already ;
"For this cause 1 bow my knees unto tl)e Father of our Lord
Jesus Christ, that he would grant you." And the expressions
arc of equal import, to the same purpose, which we have.
Col, i, U. The apostle there prays for the Colossians, that
SER. XLiii.) What if signifies as a Divine Birth. 539
in order to their walking worthy of the Lord to all well
pleasing, and in order to their being fruitful in every good
work, and in order to their increasing in the knowledge of
God, to M'it, their reHgion (that being a perij)h.rastical
expression thereof, the knowledge of God being u periplirasis
of whole Christianity) that they may be " strengthened with
all might according to his glorious power.'^ There needed
a continual exertion of all might, and such as should accord
to and agree AA'ith the glorious power of God hin^self, in
order to their ])rogress and increase of grace and holiness :
and tlierefore much more nmst the hrst beginning of such a
Mork as this in the soul require a very glorious exertion of
divine power.
And whereas therefore in this work there is a communi-
cation and participation of tlie divine natvire, this is signified
to be his divine power. If you look to 2 Pet. i. verses '3, 4,
compared, " According as his divine power hath given
us all things appertaining to life and godliness, through the
knowledge of him that hath called ns to glory and virtue ;
whereby are given to us exceeding great and precious pro-
mises; that by these you might be partakers of the divine
nature." Here is a divine nature to be communicated and
imparted in this great and glorious work. How is it to be
conmiunicated ? It is true it must be by apt and suitable
means ; to wit, by the great and j)recious promises given
us in the gospel. But it must be by the exertion too of ;i
divine power. Though God do work suitably to an intel-
ligent nature when he v/orks upon such subjects, yet he
works also suitably to himself, " according as his divine
power hath given us all things pertaining to life and godli-
ness," or to the godly life ; in order to the ingenerating the
godly life his divine power hath given us by the exceeding
great and precious promises, a divine nature. The instru-
mentality and subserviency of these " exceeding great and
precious promises," is greatly to be considered, God work-
ing herein suitably to the nature of an intelligent subject.
Here is a change to be wrought in his nature, a nature
that is corrupt, depraved, averse from God, alienated from
the divine life; this nature is now to be attempered to God,
made suitable to him, made j)ropcnse and inclined towards
him. This might be done, it is true, by an immediate
exertion of Almighty power, without any more ado. But
God will work upon men suitably to the nature of man.
And what course doth he therefore take ? He gives " ex-
ceeding great and precious promises," and in them he
540 REGENERATION :
declares his own good will, that he might win theirs. In
order to the ingenerating grace in them, he reveals grace
to them by these great and precious promises. And what
is grace in us ? Truly grace in us is goodwill towards God,
or good natiH"e towards God ; which can never be without.
a transformation of our vicious, corrupt nature. It will
never incline towards God, or be propense towards God,
till he make it so by a transforming power. But how doth
he make it so ? By discovering his kindness and goodness
to them in " exceeding great and precious promises," satis-
fying and persuading their hearts ; I mean nothing but
kindness towards you, why should you be unkind towards
me ? I am full of good Avill towards you, will you requite
it Avith perpetual ill will, and everlasting enmity towards
me? Thus the " exceeding great and precious promises"
are instruments to the communicating a divine nature to
us, though that divine nature be ingenerated by a mighty
power. God doth work at the rate of omnipotency in the
matter, by the exertion of Almighty power ; but yet suit-
ably to our nature, so as to express his mind, and kind,
design, and good will, by the exceeding great and precious
promises contained in the gospel.^;'
And if it were not so, he might as Avell make use of any
other means as the gospel, to work upon souls by. But the
gospel is the word of his grace. "To testify the gospel of
the grace of God," that is my business, saith the apostle, as
a minister of Christ, and for v»-liich he did not reckon his life
too valuable or too costly a thing to be sacrificed ; " That
I may testify the gospel of the grace of God, my life is not
dear to me." Acts xx. 24. I can be contented to throw
away an hundred such lives as this, in testifying the gospel
of the grace of God. But what was it to be testified for ?
That God by this testimony might insinuate into so ill-
natured hearts- and spirits, and set them right tOM'ards
him ; plead effectually with them, and expostulate the
matter. Why should you be everlasting strangers to me,
who mean nothing but kindness and good will towards you?
Why should you choose to live as without me in the world?
Why should you be always alienated from the life of God,
when he is seeking after you, and would impart his grace
and glory to you r It is in this way, and by such means,
that the divine power works, in order to the production
of a divine nature ; a nature that will incline towards
God, work towards him, as it carried men away from him
before. And then.
SER. XLiii.) fV hat it signifies ds a Divine Birth. 541
Fourthly, The influence by which this work is done, it is
a merciful, compassionate influence; an influence of grace
exerted and \nit forth, with tlie height u( divine pity
towards miserable creatures that must be lost and imdonej
being- liable to an eternal hell, and who are a present hell
to themselves, till such a work as this be done in them.
For though, alas, such poor creatures will not consider it
themselves, God doth consider with compassion the horrid,
forlorn state of unrenewed souls : where his regenerating
influence as yet hath had no place or eflect, they are not
only liable to eternal wrath (whereupon they are said to be
by nature the children of wrath) by the inclinations and
propensions of their own vicious nature, that hath set
them at enmity with God, at enmity with one another, and
set them at enmity with themselves. They are not only,
I say, liable to eternal wrath by the inclination of their
own nature, to which that tends to carry them, and to
which it suits them ; but they are a present hell to them-
selves, as every luirenewed soul is. If you consider the
constituent parts of hell, loss and torment; loss of the
best good, torment by the worst evil ; there are both these
in kind in this present state, though they are both higher
in degree hereafter. But in kind, both do fall into the
present state of an unregenerate soul.
i. The misery of loss. They are without God in the
world: Ephes. ii.l2. "without Christ, and without hope, and
without God in the world." They do not reflect upon this;
but if occasion were given them to consider the state of
their case, and they would truly consider it, whatsoever
their straits and necessities are, they must needs say, — I do
not know which way in the world to turn myself; I have
no God to go to, none to N^honi mine heart inclines, none
in whom I can justly pretend myself to have a present
interest; I must bear all my burdens alone ; in the midst
of my wants I have no God ; in the midst of my enjoy-
ments I have no God ; no God to supply my wants, no
God to sweeten my enjoyments. This is their forlorn case.
And if
ii. You look to the misery of torment, which is the other
constituent part of hell, there must be that in degree in
every unrenewed soul. And so they have the same misery
in kind that they shall have hereafter, for all degrees are
comprehended in the kind. And therefore the lowest
degree speaks the true kind, the same kind. Some degrees
they have of it now, even of that torment which belongs to
542 REGENERATION :
the present state, that of an unrenewed soul as such ; for,
bemg* unreconciled to God, they are not capable of being
reconciled to themselves; that is, the power and faculties
of their souls Vt'ith one another; but light prompts them
one way, and inclination carries them another way. It is
true there is somewhat of this warring in the regenerate
too ; but then the prevailing principle doth agree with
their light ; the prevailing principle in their hearts doth
agree with the light in their mind?, and is the victorious
principle. There is a disposition to contend against light ;
but the holy gracious principle there doth ordinarily and
habitually prevail against the corrupt and sinful principle.
Rut the case is quite otherwise Avith unregenerate souls;
to Mdt, in the stated course and current of their lives, they
run counter to the judgment of their consciences ; as no
man's conscience but must condemn an ungodly life, living
as " without God in the world ;" but so they live their lives,
and transact ihe whole course and current of their lives at
that ungodly rate, without fear of God, without the love
of God, without praying to him, Avithout depending on
him, without designing for him in a continued course.
Why here is the self-tormenting principle laid asleep only
in such souls; that is, if ever they should reflect, they
must consider themselves in a state of war with God, and
with their own consciences, which are God's vicegerents,
and are to govern over them in his right. If conscience
were awake, and would do its office, that self-tormenting
principle would jjresently and repeatedly tell them, Thou
art a rebel against God and me ; thou dost what thy light
condemns thee for ; God is cast out of thy soul, thy
thoughts, thy affections, thy mind and heart : thy life is a
continual Avar and rebellion against Heaven. It is true,
instead of mortifying their corruptions, they make a shift
to mortify their consciences, and so they are not clamorous,
nor do give them actual torment; but the tormenting
principle is there, and needs only aAvakening, and Avill
aAvaken sooner or later, too late, if God be not merciful.
But because he is merciful, therefore is such a transaction
set on foot between him and them. And it is a compas-
sionate influence suited to the sad and forlorn case Avherein
men are liable to hell, and are a present hell to them-
selves. It is a merciful influence Avhich is vouchsafed in such
a case.
Do but look back to the 2d Ephesians, Avhere men are
said to be " children of Avrath by nature," one as well as
SER. XLiii.) What it signifies as a Divine Birth. 543
another; it is immediately subjoined in the next words,
" But God, who is rich in mercy, accordiniif to his great
love wherewith he loved us, halli quickened us together
with Christ ;" hath inspired us with a new life, a divine and
holy life, which is another expression of the same thing'
signified by " the divine nature." This is an influence in
which grace breathes, in M'hich mercy governs. " Ciod,
who is rich in mercy," hath saved us by quickening us
together in Christ, infusing a new divine life into us, which
will be eternal life, as certainly as a vicious, poirupted,
depraved nature, continuing unrenewed and wb.at it was,
will end in eternal death. So that as they are children
of wrath, and sinners of hell by that very nature, so, by
this divine nature now imparted by God's rich mercy,
there is a sacred and sure pledge of life eternal, wherein
that will end. And to the same purpose is Tit. iii. ver.
3, 4, 5. The apostle speaks of v/hat naturally we all
were; " We ourselves were sometimes foolish, disobedient,
serving divers lusts and pleasures; living in malice, hate-
ful, and hating one another: but after the kindness and
love of God our Saviour towards man appeared, not by
works of righteousness which we have done, but according
to his mercy he saved us by the washing of regeneration,
and renewing of the Holy Ghost." This then is a most
merciful influence that is given forth in the regenerating
work. It is as if God should have said, I see these poor
creatures are perishing, not only tending to hell, but car-
rying with them their own hell into hell, " hell being at
last cast into hell," (as the expression in the Revelation
is.) It is a throwing hell into hell, when a wicked man
.comes to hell; for he was his oavu hell before. God be-
holding this forlorn case of wretched creatures, saith, I
must either renew them or loose them ; I must either trans-
form them, or they must p^rish ; they are in fire of hell
already. Such and such we were, but of his mercy he
saved us by the washing of regeneration, and renewing by
the Holy Ghost. O ! the compassionate influence that is
shed upon a soul in this case ! The balmy dews that
descend from Heaven U4)on a distempered soul, which
quench the flames of lust, and which implant and invigo-
rate (after their implantation) a divine principle, in-create
a new life, that leads to God and Christ, and the way of
holiness and heaven at last. This " being born of God"
must imply, if we consider the productive influence by
which this blessed work is effected. We are afterwards
544 REGENERATION :
to consider the effect itself produced: in general God's
own image inwrought into the soul, which we must
understand by an influence, or exerted virtue, suitable
to the thing to be produced, as well as suitable to the pro-
ductive cause.
SERMON XLIV.*
I JOHN V. I,
Whosoever believeth that Jesus is the Christy is horn of God.
And now, besides the peculiarity that appears* in the
productive influence, we are to shew you what peculiari-
ties there are in the thing produced. It is the divine image
itself, the permanent divine image. The influence is tran-
sient by which the effect is wrought, not only as it doth
transire from God, but as it doth pass into the effect
which it doth leave behind it. It doth relinquere post se
opus, it leaves behind it a M'ork wrought and done ; and
the work wrought and done hath a fixed permanent divine
signature or impress upon it, by which it may be seen
this is a divine production. Here are such resemblances
of God in this work now done, that it may be plainly seen
here is one born of God, or there is somewhat born of
God in this soul, or in this person, as the matter is most
emphatically expressed, to wit, in the neuter gender,
afterwards in this very chapter, " Whatsoever is born of
God," the thing born of God ; to signify to us, that it is
not the person as such (for then Nicodemus's question
could not have been answered, " How shall a man enter
the second time into his mother's womb and be born?)
But there is something done in the person which is a
divine product in this work. " Whatsoever is born of
God, overcometh the world." The same thing that is sig-
nified before in this same epistle " by the divine seed," per-
manent and remaining in such an one, chap. iii. 8. Wlience
it is that he cannot commit sin, that is, as such he cannot,
as such he never can commit it j be a doer of it in a con-
* Preached May 13, 1G94.
SER. xLiv.) irhai it signifies o.v a Dinine Birth. 545
tinnal course, a.- such it is impossible lie should. The
seed rcniaiinuq', inhibits, witlihoids him from it. Here
now our thoughts are to stay and t;ikc up in coi\temphiting
this fixed, permanent, divine imuge, that comes into tl)e
soul by this productive influence in rei2feneration, or when
a person is said to be born of God.
And for this now you must know, that two things do
concur and meet in this work, wlien it comes to be entered
into its fixed state, passing from tlie, ^m to be /cc^o esse;
that is, from its being adoing, and its being actually and
fully done. Two things, I say, must be considered as con-
ciu'ring ; to wit, first, the working out of a former image,
and, secondly, the introducing and working in of this.
The Avorking out a former : it is in the sphere of grace,
as it is in the spliere of nature, that generatio mnus is
corruptio alterhfs. The introducing of a new form is the
expulsion of an old ; the putting on of a new man is neces-
sarily accompanied with, and led on by " the putting off the
old man, which is corrupt by deceivable lusts." But when
we consider what the former image was, that is to be abo-
lished and razed out, that will very much make way for
the morie full and distinct understanding what sort of image
it is that must intervene and be introduced. And for that
reason it will be requisite to say somewhat to that too.
And we may easUy apprehend, if we do but reflect in
our own thoughts, the two terms between which the soul
of man doth move from the one to the other. The soul in
its state of apostasy from God, there were somewhat or
other when it left him, which it made defection to. And
so in its return to God, there is somewhat it goes off from,
when it comes into a state of union with him. And accord-
ing as the terms are of recess and a'pproach, so the exem-
plaria ave, the exemplars, according to which the soul is
formed and moulded ; for it will bear the image of that
which it doth converse with, and most converse with. The
two terms between wliich it was always divided were, this
world and God ; the inferior creature and created good on
the one hand, and the supreme and uncreated go<jd on the
other hand. Here is an impress or image of the former to
be abolished, v/hen the image of the latter is to be intro-
duced. The soul did adhere to this world as its only best
good, before regeneration ; there was hereupon a worldly
image on it; that is to be abolished, it is to return to God ;
and by regeneration therefore, must be suited to God, and so
have a divine image impressed upon it in order thereupon.
VOL, VIII, 2 N
546 REGENERATION :
These are the two terms between which the motions of the
soul are, this world and God ; when it left God, it betook it-
self to this world; when it returns to God, it leads and comes
off from the world, and accordingly are the images which
successively obtain and take place in it. Therefore you have
that strict interdict iijion all them that \vonld make a ten-
der of themselves to God in order to which that great work
of being renewed in the spirit of their minds must pass upon
them. " Be not conformed to this world," Rom. xii. 2.
Here is a tender to be made of ourselves to God, not as a
dead thing, but as living; we are made alive in the work of
regeneration, of which he there speaks, " be ye renewed in
the soirit of your minds," or "transformed in the renewing
of your minds!." But here is a foregoing form that they must
be divested of, " be not conformed to this world" if yoti
pretend to God, if you will be for him ; if you offer your-
selves to him as " a living sacrifice, be not conformed to
this world ;" that is an inconsistency to offer to God a mun-
dane thing, a worldly thing, that which carries the impress
of this world upon it; you oiTer to him an abomination,,
that which he must abhor — you offer him a sacrifice that
smells of imj)ure earth, that hath (as it were) the reake of
a dunghill ; — what, will you offer that to him? No; " be
not conformed to this world, but be ye transformed in the
renewing of your minds, that ye may p"ove what is that
good and acceptable uill of God," as there it followeth.
This is a great thing ; and Ave do nothing in considering
either the work of believing in Christ as the Messiah, or in
considering, much less in experiencing, the work of regene-
ration which is conjunct therewith, if we imderstand not
what it is to come off from this world, and to have the
worldly image and impress abolished and defaced in us, so
as that it shall not be a prevailing thing, a regnant thing
any longer. And to this purpose you must know that the
image which we are to bear, or which we have borne, it is
not superficial only, it is not an outside thing; but if we
have the image of this earth upom us, we have it in our veiy
souls, the world is set in our heart*;, it is in us another na-
tiu'e, a worldly and terrene nature ; that is it wherein the
image lies ; not in an outside, but we arc in spirit, and in
our very natures, contempered to this world. We read
therefore of a spint, and a spirit opposite to one another in
this matter. As there are those two terms between which
the motion of the soul lies, so there are two motive-princi-
ples, and each of them called spirit, the spirit which is of this
SER. xLiv.) fflmt if signifies as a Divine Birth. 547
wqj'ld, and the Spirit which is of God : it is this spirit that ope-
rates eitlier to woriv ."he one image or the other. The s])irit of
this \vor!(!j that forms us to the world ; the S[)irit of God
forms us to God, and suits ns to his communion and converse.
You lind, 1 (^or. ii. 12^ that so tlie state of tlie case is re-
presented, thai a contest is continually ke})t up, and will be
kept up by tlie Spirit of God against thes[)irit of this world;
and is kept up till there be an overcoming; by the spirit of
this world ag^ainst the Spirit of God. We have not received
the spirit of this \vorld, but the Spirit that is from God. It
is not a mundane spirit ; that spirit that now comes upon
us is another spirit, and is to work out the former impress,
and introduce a new one. And so is the case again stated
in the fourth chapter of this epistle, at verse 4, that the
' spirit that is in this world and the S[)irit which is from God
are eng^ag'ed, as it were, in a "war one against the other ;
" Little children, ye are of God, and have overcome the
world: because greater is he that is in you, than he that is
in the world:" and he that is tlie greater, he that is in youj
is to work out the former worldly imiyress and to introduce
the new one ; and he will do so in all that are regenerate.
And therefore, these two things in reference to this worldly
spirit and image must be understood to be done ; and pray
consider it, for it concerns the souls of us all.
First, There must be an opposition by the divine S])irit unto
the spirit of this world, the worldly genius, so as thereby
gradually more to work and wear off the worldly impress
from such a so'd. You see there is a war, an opposition ;
" greater is he that is in you, than he that is in the world."
The sjiirit that works in this world doth lift up itself; but
there is a greater power that is exerted and put forth ; he
speaks of a contest that is between spirit and spirit. "Hereby
ye know the Spirit of God ;" and by a contrary character it
is implied we are to discern and distinguish the spirit of this
world ; but these as militating and warring one against an-
other. In short, this is the matter of contest, God would
have our hearts and souls, this world it would retain them
which before had them; and this is the case Avith every one
of us, every one that hears in this assembly ; either this
world hath your hearts, or God hath them. Wheq-e the
Spirit of God comes to work (and it worketh by the gospel
of his Son) the great design of its striving and working is to
draw off the hearts and souls of men from this world, that
they may be united to himself; and in order thereunto, to
work out the worldly image, their likeness to this world and
2N 2
548 REGENERATION :
their conformity to it. They that are of this v.orld bear its
impress; and nothing is gustfiil and pavoury to them but
what is vvorldly and terrene. As God makes his own way,
he introduceth a new savour of things ; as they are made
less Hke to this world, and more like to God, accordingly
they do less savour tlie things of this world, and do more
savour the things of God. They are emphatical expressions
you find to this purpose in some passages of scripture,
which you do well to compare with one another. In ch. iv.
V. 6, of this epistle you wil! see how men are diatinguisiied:
there is one sort of whom it is said, " We are of God," born
of God, regenerated ones (as you have lieard that passage
is sometimes contracted.) We arc of God : well, but how doth
that appear ? " He that knoweth God heareth us ; he that
is not of God heareth not us." And hereby it is that spirits
are distinguished, v.hich spirit is regular ; they tliat arc
regenerate are of God, and then they hear the things of
God, the word of God, with gust, with savour and relish;
it is according to the image, the impress, they have upon
them ; if they be like tliis world they can savour nothing
else but the things of the wurld. " They that are of thd
world, speak of the world, and the world heareth tiiem,"
as at verse 5, of this chajjter. Worldly riiinded men can
discourse with one another of the things of the world all
the day long v/ith gust and relish, and never be weary : but
the things of God they have no relish, no savour of. There-
fore tbere is a diverse impression upon the mind and spirit
of the one and of the other. To the same purpose is that
John viii. 43, " Why do ye not understand my speech ?"
saith our Saviour, " even because ye cannot hear my words."
You cannot hear them; there is another gust and relish
of things with you ; they cannot enter into you, as he saith
a little before in the same chapter : "My word hath no place
in you." There is no likeness, no similitude or agreement
between the impression, influence and tcnour of my words
and your minds; your minds disagree, are otherwise im-
pressed and otherwise tinctureil. So in verse 47 of the
same chapter, " He that is of God heareth God's words ; ye
therefore hear them not, because ye are not of God." You
have nothing divine in you, nothing of the distinguishing
work, therefore you cannot hear the words of God. This
is one thing concerning this image to be abolished, to wit,
there must be an opposition to it wherever the contrary
image is to be introduced. And,
Secondly, There must be a victory over it, to which that
SER. xLiv.) WJiat it signifies as a Divine Birth. 549
opposition tends ; and it is to no pnrpose if it have not that
glorious end, if it do not end in this. Indeed there may
be strivings that have^ Mor?e end, as in that 2 Pet. ii. 20;
some that do escape the polhitions of the Morid through
the knowledge [oh, sad word] of the Lord and Saviour
Jesrjs Christ, (in a degree) who are again entangled
therein, and overcome, and their -end is worse than
their beginning; But this regenerating work doth eftect
and bring about actual victory over this world and its
spirit, so' as to disentangle -a man's heart from it. And
pray observe to tliis purpose what you have in the con-
text where the text lies, that, as in this verse, you hear
what is said, " Whosoever believeth that Jesus is the Christ,
is born of God ;" so it is also told us at verse 4, that " wdiat-
soever is born of God overconieth the w^orkl : and this is
the victory that overcometh the world, even our faith."
And that he might give to understand that he speaks con-
sistently wuth hiuiself, pursuantiy to his design in verse 5,
he adds, " Wiio is he tliat overcometh tlic Avorld, but he
that believeth that Jesus is the Son of God ?" He tliat hath
this faith in him is a conqueror over this world ; if it be
this faith indeed, not the name, not the show, not the mock
show of it only. And let this now be gladly thought otj
" He that believeth Jesus to be the Christ, is born of God ;
he that is born of God overcometh the world;" tirst taking
this sound and sense of it, tliat is, that whoever is born of
God, is by the new birth become so noble, so raised, and so
altered a creature, that he Ci\u be no longer a slave to this
world only. , What, are the sons of God, iiis children, to be
slaves ? if they are born of him, he is their father, and tliey
are his sons. Wh;it more monstrous absurdity can be con-
ceived, than that a son of God, and born of God by a divine
birth, should be held afterwards to so base a thing as this
world is? What, do you think that the sons of God are to
be in a state of slavery? No; so soon as they are born
they conquer, they overcome. That is, the divine principle
in them is a victorious jirinciple. And so the other image
(though there be fragments of it) is not intire, it is broken,
and there can be but fragments. It is not the spirit of this
world that is reigning and governmg, but another spirit :
and hereupon tSiis is observable in the very complexion of
their spirits, tiiey can use the things of this world as other
men do, but they do not entirely enjoy them, so as to rest
in them, or to get their rest from them ; but their tendency
is higher ; they in the most true sense possible possess them,
but are not possessed by tliem ; they are proprietors in the
550 REGENERATION :
truest sense of the things of this world, to Vv*it, hy a restored
right from God; lie hath renevvcd their rigljt, hath given
them a right that was forfeited and iu:^t ; and so are they
in a true sense owners of m hat portion he allows them in
this world; under him they are owners and possessors;
they do possess, hut are not possessed : oth.er men, unre-
generate men, do not ; they do not so trui^^ and properly
possess this world as they are possessed by it ; those that
are ignorant, are lords and masters of it ; but for great men,
that is master of them, they are slaves to it; worldly 'de-
sires, Avorldly inclinations, worldly interests, worldly de-
signs engross them, and swallow them up ; they are in-
gulfed of this world, and possessed by it ; they have not a
power over it, but it hath a power over tliem. See what a
spirit of liberty as to this the apostle describes, 1 Cor. vi. 12 ;
" All things are lawful unto me," (speaking of such things
as he refers to, the lawful use of the creatures) any thing to
which I have a\i inclination ; this or that sort of creature
that I have need of, I may lawfully enjoy them : but nothing
hath tha. power over me that I cannot distinguish between
expedient and inexpedient ; but I may covet too much of
that which is in itself simply a lawful thing, and so turn
it into unlawful. And how doth he expound it ? why,
thus — that he kept himself from being under the power of
any thing — " all things are lawful for me, but all things
are not expedient." And even among these things it is
that he resolved he would be under the power of nothing.
Here is the difference in reference to the state of the two,
between the regenerate and unregenerate, and that with
relation to this Avorld. Whatsoever the unregenerate man's
heart is set upon in this world, it hath him under its power;
it hath power over him, so that he sha[)es and grounds his
course accordingly; doth not consider whether he shall
walk by rule or not by rule, whether he shall please God
or displease him, but only considers, shall I please myself?
or is this a thing which 1 find suitable to my j)urpose? will
it serve my end ? I find it Vvili be grateful, will it be other-
wise serviceable to me ? And so are the questions deter-
mined,; all disputes end'and are decided in this manner:
and so this world hath him continually under its power.
They are lords and masters of nothing of it; though every
thing that is gratefii! and most snltable to them is master
of them, and hath ihe {)ower over them. But whatsoever
" is born of God overcometh the M'orld," brings it under,
prevails, and tramples over worldly inclinations ; that is,
the divine and heavenly principle, so far as it does obtain,
SER. XLiv.) What it signifies as a Divine Birth. 551
is a victor. It is a liero, a divine birth tliat is produced.
It was said of that g'rcat liero among" the ])ag;'.ns (Hercules)
that in his cradle, he strangled two serpents. Tiiey are the
thing's of this world that the old serpent tempts by, and
preys upon the souls of men to their destruction. But one
that is born of God overcomes. When the regenerating'
princii)le takes j)lace, it makes the slave a victor; he that
M-as a slave to this Avorld before, is now a conqueror. There
is then a worldly image wrought out, that was in-wrought
by the spirit of the world, and maintained till the work of
regeneration be found to take place ; and then is the divine
image introduced : which is the next thing here to speak
of, and to shew the resemblance of God in that Avhich
will appear in many particulars hereafter to be men-
tioned.
Only methinks upon what hath been said, this should be
considered : A believer as to this trutli, Jesus is the Christ,
is one born of God. Methinks it should make every one
lay his hand upon his heart, and say, Will 1 now adventure
to call myself a believer, to avow and profess myself I am
one that believeth Jesus to be the Christ ? Take heed of
compounding together inconsistencies. We slial] compound
together perfect inconsistencies if we do but admit the no-
tion into our minds of an unregenerate believer? An unre-
generate believer? To say so is to speak fcdsely, to say that
which overthrows itself. There can be no such thing as an
unregenerate believei', otherwise than in sound. You com-
pound together impossibilities, incumpossibilitics, things
that cannot consist. Every one that believeth Jesus to be
the Christ, is born of God. Upon the v. hole then, it is a
great assuming to say, I am a believer : yes, it is a great
assuming. It is a great thing for any one to say so. God
forbid but that there should be many, that many may
hourly say so. But they that say so, say a great thing; and
they had U'jed weigh and consider Avhat they say when they
say this, I am a believer; for in this same breath you say
(or imply it, whether you say it or no) I am born of God, I
am a heaven-born creature, I am of a divine original, I am
of God, because stampt with his image, and governed by
the Holy Ghost. Either blot this text out of the Bible, or
own the truth of this, that it is a great assuming to say, I
believe Jesus to be the Chri'^t. Do you say, 1 believe so.
1 pray thou thiukest with the next thought, am 1 boi'n of
God? Do 1 find the springings of divine life in me? Do I
find the worldly spirit abolished, vain self brought under in
552 REGENERATION :
me? I say again, either blot this text out of the Bible, or
own it a mighty thing to say thou believest Jesus to be the
Christ ; for to say that, is to say, I am ii divine and heaven-
born creature. And if it be not to say that, Christianity is
the greatest fable in the world. It is to no purpose to be-
lieve Jesus to be the Christ, if this be not the effect of it,
that God have tliereby a regenerate seed raised out of this
world, and fitted for him, to serve him in thisvrorld, and
eniov him in the next world.
SERMON XLV.^
I JOHN V. I.
fVhosoever believeth that Jesus is the Christ, is born of God.
But now to proceed to the second part, the product of
itself, which is much more a distinguishing work, and that '
whereof he h'imseif is the exemplar and pattern, as well as
the author. He is not only the efficient but the exemplary
cause of it ; for this divine product is not only a new crea-
ture, but it is a creature formed for God. As it is a crea-
ture, it must be made by him ; for there is but one Creator;
but it is not only of him, but after him; a creature made
after God's image, that carries bis resemblance in it. And
for opening of this v/e proposed to shew you, that there is
in this work a suitableness to God. Yvhether, 1st, you do
consider the productive influence ; or whether, 2cl, you
consider the effect produced. We shewed that it cannot
but be (as to the productive influence) most peculiarly
god-like in several respects. Though here also we distin-
guished it from the eternal generation of the only-begotten
Son of God, as it was necessary we should. But we told
you in what respects the inSuence is peculiarly divine by
which the v,^ork is done. And then,
(2.) We mean to shev,-. that there is suitableness to God
in the thing produced. The hifluence is transient, the effect
is permanent; and then shew there must be a permanent
abiding influence of God upon tlKit soul that is regenerate
and born of him.
* Preached May 20, 1694.
SER. XLv.) TVkat it signifies as a Divine Birth. 553
And whereas Ihi-; wohI (as you sec) expressed by being
born, it therefore necessarily enforceth I'chition (a> the huter
part of this text speaks) between him tiiat brj^at, and tbem
that arc beg'otcen of him. There is paternity and hliation,
fatlierhood and ^onship. He becoming hereupon a lather
to thcni and they eliildren to him, f.)r tiie relation is mutual,
as it cannot but be. And you see it is supposed in the close
of the second chapter, and beginning of the third cliapter,
of this epistle. Every one that is rigliteous is born of hini;
so the second cliapter ends; and thereupon doth the third
chapter begin thu£-, " Behold, what manner of love is this
that the Father hath bestowed upon us, that v^^e should be
called the sons oft^od?" Upon their being begotten of him,
he is a father to them, and they are sons and children to
him. So the matter is more definitely explained, 2 Cor. vi.
last: " I wHI be a father to you, and ye shall be my sons
and daughters, saith the Lord Almighty." Why, now
upon this must be a suitableness to God in this product
itself.
1st. He is a father to them; and, 2d, As |hey are
children to him. Then with such things in the frame and
constitution (as I may speak) that corresponds to God as
having been their father, and that corresponds to their
being his chihlren. And you plairdy see afterwards, that
these things are widely dilferent, according as paternity and
hliation arc different ; they are not the same relation, though
they are both a resemblance of each other.
£1.] You must therefore expect to find in them that are
born of God several things suitable to him, as he is a father
to them, or (as the latter part of the verse exp-resseth it)
as it is he that begat them, hath propagated, and communi-
cated a certain divine nature to them, 2 Pet. i. 4. And
these things are not to i)e considered with neglect, for eter-
nity depends upon it. According as there is a real god-
like communication unto souls in this world, so they are to
be dispoFed of in the otlier world. The thing s'peaks itself.
This is not a new and singular notion ; but common to all
Christians, of whatsoever denomination and persuasion, as
it is most expressly in the v.^ord of truth, that witliout being
thus born, born of God, born of the Spirit, there is no en-
tering into, no seeing of the kingdom of God, John iii. 3, 6.
And you have it luider the eternal seal of our Lord's amen,
four times afhxed in those two verses. I say unto you. He
that is the Amen hath given it under that seal, " Except a
man be born again, he cannot enter into (he cannot so much
554 REGENERATION :
as see) tlie kingdom of God." Therefore we had need to
take heed how we hear such matters of such weight and
importance as this. God is not trifling' witli us when he
sencis to deal M'ith us in the ministry of his word. Consider
then wherein the divine character is imprest suitable to God
a« a father must appear in them that are born of him. And
as that which is most fundamental.
First, There is a resemblance of God in this divine pro-
duct, in a relined spirituality : in such a spirituality as by
Avhich the soul is refined from the sinful prevailing carnality of
mind that is common universally to the unregenerate world.
It is plain concerning the generality of unregenerate men,
that their minds are habitually carnal, and a carnal mind
doth actually govern their lives and hearts, and influence
all their actions and designs. It is quite other^vise with
them that are born of God. You are now here to con-
sider,
i. That this similitude to God is not corporal, which was
the vague and gross notion of the Anthropomorphites of
old; they understood that there must be in man a likeness
to God, they imagined God to be in an human shape; and
so that men are made therefore like unto that, and must be
made more and more like; and so they did not make him
a model to us, but made us a model to him; instead of
having made us like God, they made God altogether like
themselves. Nor
ii. Doth this similitude to God in this respect stand
on the other hand, in being exempt from having any body
at all, or any corporeity, it is not in that we are to resem-
ble God. That is the opposite doctrine of them who of old
denied the resurrection of the body ; as if that must be too
mean a state to have a part after, any body at all ; and so
we should never be perfectly like God till we were perfectly
free from having corporeity about us. Nor again,
iii. Doth it stand in having a spirit in us? for that is not
distinguishing thing, so have all the sons of men. As the
regenerate h;ive all of them flesh, so have the uru'egene-
rate, every one of them a spirit in the natural sense. But
iv. This similitude doth stan{l in reference to this thing,
in having the s])irit exalted into dominion, a regency, a
governing power. Whereas in the unregenerate world it
is the fleshly principle that governs every where. They
have a spirit in them, but that spirit is a slave to the flesh,
made to serve divers lusts and pleasures. That is all the
business in which men do generally employ that intellectual
SEB. XLV.) ffhat it signifies as a Divine Birth. 555
spiritual being tliat is in them; a reasonable, immortal spirit
is used in serving and making j)rt)i'ision for this flesh, to
fultil it in the lusts thereof. And because the fleshly i)rin-
ciple is the governing principle in the generality of men,
therefore they are called nothing but flesh. " That which
is born of the flesh is flesh." Tiieir very minds are said to
be carnalized, vainly puft up with a fleshly mind, Col. ii.
18. Their very minds and consciences are impure, tinc-
tured with the vain tincture of carnality upon it. Tit. i. 15.
This is the great thing then to be effected by regeneration,
or in this divine birth ; God doth in compassion to the work
of his own hands, to the spirit which he hath made, re-
store it out of that state of base servitude wherein it was.
It was a servant to base lusts and pleasures. Tit. iii. 3, 4.
But when the kindness and love of God towards man ap-
peared, according to his mercy he saved us by the Avashing
of regeneration and renewing of the Holy Ghost. Whereby
it is that he exalts this sunk, depressed spirit, that was im-
mersed in flesh, buried in flesh, where it should but dwell.
Flesh should have been its mansion, but it became and was
made its grave, its dormitory. But by regeneration this
spirit is raised into dominion ; it is the si)irit that is fetched
out of the grave, and made a governing thing over the
flesh, over all natural a])petites and desires. That is the
product in the work of regeneration, this is the thing i)ro-
duced and brought forth. " That wdiich is born of the Spi-
rit, is spirit." John iii. 6. Signifying that the sjiirit of a
man, whilst it remains a servant and sla\'e to natural incli-
nations, hath even forfeited its name; it is no more Avor-
thy to be called spirit.
The denomination is taken from what is prevailing and
governing. If the natural principle do pn-evail, this com-
pound now is called nothing but flesh. " That which is
born of the flesh is flesh." But when the spiritual principle
is revived and authorized, made the governing princij)le of
the man, it then regains its naine, " That which is born of
the Spirit, is spirit."
For that it signifies nothing unto that conformity to God,
which being born of him doth import, that there is such a
thing as a natural spirit in man, when that natural si)irlt
doth not do its office, or retain its state, doth not keep the
throne, but is become basely and meanly servile. And the
tragedy is so much the greater in this respect, and the more
deplorable, by hownmch the less apprehensive and sensible
the imregenerate soul is of the state of its own case. By how
556 REGENERATION :
the more excellent and noble powers it liath belonging to
it, it is so niiicli the more fearful spectacle to behold and
look upon, to see it inslaved to sense, and brought into the
state of so vile a depression, and is become so mean and
abject a thing. As the son of a prince captured in his in-
fancy, and njade a base drudge, he is so much the more a
de(>lorable thing, by how much the more his spirit is de-
pressed and sunk into that state into vrhich he is brought ;
so as that he likes his ser\ itude, his spirit is grown hard,
(perfectly perhaps) ignorant of his traeoriginal. So it is witli
thesoids of men generally ; they are unaj^prehensive of their
own original excellency and dignity, and are content to
serve and be voluntary slaves to divers lusts and pleasures,
till regenerating grace be vouchsa fed. But now it becomes
a godlike thing again. When, however, it (hvells in flesh,
that flesh is not a sepulchre to it as l)efore, but a mansion ;
here it dv»ells still, but here it governs, governs over that,
and is itself immediately subject to God. That is the thing
wherein similitude to God consists, and which must be
found in every one that is born of him, a go\'€rning, pre-
vailing spii'ituaiity, so as that the soul is alone made like
itself, and like God : i'. is made like one and the other all
over, like v.-hat it once was, and like him from whom it
was. But there is in others a si)irit too, but ingulfed and
swallowed up in a regnant, prevailing and domineering
carnality. A spirit, but employed only in serving this flesh,
and the faliiliing the divers lusts thereof^ till regenerating
grace take place.
Secondly, That which is con-natural, and consequently
necessary, this similitude stands in life; divine spiritual
vigour. There is life, as it is a spirit, in the natural sense in
unregenerate ones too ; but in the mean time this is given
as the common character, alienated ft'om the life of God.
They have no participtition of the divine life. Ej)h. iv. 18.
There arc tv/o things wherein an apparent difference lies,
and may be seen : that is, »vhether you consider the ten-
dency, or whether you consider the aliment of that life, in
the one, and in the other way.
i. Whether you consider the tendency hereof. Here is
life and vigour in tlie regenerate man, so there is in the
unregenerate too, and (it may be) a great deal more of na-
tural life and vigour: but in the unregenei'ate where doth
it tend ? Avliich way is it directed? still in the ])ursuit of
vanity : the operations and actions of life in him are peri)e-
tual, everlasting triflings. But consider life no .r morally.
SER. XLV.) IVhaf it signifies as a Divine Birth, 557
and things morally considered are to be estimated by tlicir
end. The end is morality, habet rntione furm(£, is specifying
and distinguishing. Here is lite, but wiiicli way doth it
work ? He who to the regenerate is tlie immediate prime au-
thor oflife,is the object too. They are "alive to God through
Jesus Christ." Rom. vi 1 !. Dead to sii5, but alive to God
through Jesus Christ our Lord. There is a great deal of
vitality, liveliness, and vigour in an unregenerate man, per- ■
ha|)s. And- which way doth it work? Either towards for-
bidden, or towards mean things. They are either alive to
sin, to that which is forbidden ; or towards things that are
contemptibly mejin. Alive to the world, towards wliich
they should be mortified, crucified, and it crucified to them,
so as that the v^'orld and they should be dead things to one
another. When the great regenerating WH)rk is wrought,
God is the great terminus of that life that is then begmi. That
is a life that is sanctified, is infused, added to a pre-existing
thing. In regeneration a man is not in all essentials created
anew ; then \vhat could be said to Nicodcmus's ques-
tion ? " Can a man enter the second time iato his mother's
womb and be born?" No, it is only an holy, sanctified in-
fluence that is infused, and doth supervene, as what v.'as
grafted upon nature, upon that stock; and so that life be-
comes an holy life that was but a natural life before. It
rested before in all its tendencies in self; in flesh, in this
world, in vain or prohibited things, as' was said ; but now
it tends to God, and acts all in a di'. ine sphere, and there-
fore is called a divine life, the life of God. And so look,
ii. To the aliment of this life, that shews this to be a
divine creature that is now produced, that nothing will
serve it to live upon but divine things : it must live upon
immediate communications from God. And I pray you,
as we go along, you will consider with yourselves whether
there are any such workings and strivings in you as must
have God for your continual support. Are there any con-
stant aspirations towards him? " As the hart panteth after
the water brooks, so panteth my soul after thee, O God."
This is the sense of the regenerate soul, I cannot live without
God. The same as in Gal. ii. 19. Tlsat life that is peculiar
to a regenerate person is, that he is tlu'ougli the lav*' dead
to the law; in order to a new life springing up in him, that
he may live unto God. But how then afterwards is this
maintained ? Look to the twentieth verse, " I am crucified
with Christ, nevertheless I live ; yet not I, but Christ liveth
in me." And the life I live in the flesh; whilst I live so
558 REGENERATION :
meanly in this base flesh, I have a life spring^ing and flou-
rishkng* in me that is n'ciintained continually by faith in the
Son of God, who loved me and gave himself for me. This
is the regenevctte life. By its tendencies, and by its aliment,
it appears f o be a divine thing, and that this is a crea are
born of God. For whicli way doth it Mork ? and what sup-
ports doth it seek, and is it continually sustained by? This
is most agreeable to the former : '' for to be carnally minded
is death, but to be spiritually minded is life and peace."
Rom. viii. G. So long as the soul is under a prevailing car-
nality, so long is it dead to every thing that is good. But
when regenerating grace takes place in it, as it is in that
work spiritualized, thence it is consequent, that life springs
in it agreeably to such a divine nature as is put into it. " To
be spiritually minded is life and peace 3" and a most signi-
ficant adjunct that is ; to let us know that this life is not
the life of a fury, or that peace is not the peace of a
fool; but both these are in conjunction, complicated with
one another, peaceful life, and vital peace; a steady prin-
ciple that works sedately and calmy, and with such regula-
rity towards the objects and in the business that it is to
be engaged and taken up about. It is not an ungovernable
principle, but as there is life belonging to that sedate and
peaceful frame that now takes place in the soul, so there is
peace and calmness and tranquillity belonging to that life
which springs up in the soul, x^nd this is one part of its
likeness unto God, called the life of God, or living unto
God, that is part of the work of regeneration in such as are
born of God. But then,
Thirdly, There is a divine power that ap})ears and is put
forth in such as are born of Gotl. And this also is ^o be vnider-
stood accommodately to the sphere of grace into which such
an one is translated out of the order of quiie naau'al produc-
tion. It is raised into an higher sphere. The schools do com-
monly distinguish, in sj)eaking to this matter, of those things
that are of the order of nature, and tliose that are of the order
of grace; speaking of them as two distinct spheres. And
according to what was said concernuig that life in the one and
the other, so must we speak concerning that power that
exerts itself in the one and the other sort cf men. It vvas a
divine power to which the production was owing of the divine
nature. " According as his divine power hath given us all
things pertaining to life and godliness, wherein there is
given us exceeding great and precious promises, that by
these we might be partakers of the divine nscure." 2 Pet. i.
SER. XLV.) What if signifies as a Divine Birth. 559
3, 4. A God-resembling' nature ! These productions carry
the divine impress ujjou them in this respect, that (here was
an apj)earance or" a divine power in the effect, which is a
permanent thing. As we told you the influence did pass
away, but it did relinqnere post se opus, it left a M'ork behind
it, wherein are permanent, abiding signatures of a divine
hand, that shew it to be a thing to be produced by God
himself; whereupon you read of acertain power belonging to
godliness. And that spirit that is given is said to be a spirit ■
of love and power, and of a sound mind. To us a spirit is
given, imparted and conununicated. As in that John iii.
you read of a Spirit producing, and spirit produced. The
divine Spirit ingenerated is there called by the name of
Spirit. And that spirit that is capable of being given, of
abiding, and being permanent, is said to be a spirit of love,
power, and a sound mind. Tiiat which is born of God in a
regenerate person, it is a powerful thing : and therefore is
a principle of divine power which animates that form of
godliness, so as that it is not a mere spiritless form. "From
them that only have the form of godliness, but deny the
power thereof, (practically deny it, understand it not,
know no such thing, look after no such thing, as if they did
in ])lain words deny the reality of it, as if it were only a
fiction, a fancy,) from such turn away, as a living man
would from a putrefying carcase." 2 Tim. iii. 5. There is
no society between the living and the dead. A regenerate
man can take no pleasure in such conversation; with such
as savour of nothing* else but carnality and death in all their
conversation; from such tu.'n away. The divine principle
in them as well as their rule bids them to turn away fj'om
them. There is none but impure, putrid breath that comes
from them. They smell of a grave, turn away from them.
It is very true indeed, that when the regenerate work
takes place there is very often great complaints of much
weakness : llie good that I would, tluit I cannot do ', and
when I would be doing good, evil is j)resent with me. But
there is a great deal of difference between weakness and
death, between an ability to do much and a disability to do
any thing at all. There is nothing can be done by the
unregenerate person in vital and real religion ; to every such
good work he is reprobate. It is one thing to be Impotent and
feel, another to be impotent and feel nothing. A carcase doth
not complain that it can do nothing, but a sick man doth ;
he complains of impotence if he be sick only. But if there
be a total death, it is impotency, of which there is no
560 REGENERATION :
complaint. And what there is of power, (as tliere is ahvays
some power always going- with the regenerate life and
principle,) it is a power of a higher kind and order than
that which doth belong to the rest of men, wherein tiiey do
something, though but little, yet above all that the unre-
generate world can do. They can love God^.though it is too
weakly^ too faintly: they can desire after him, can pant
for him. The rest of the world are, strangers to such
desires, to such designs. The practical workings of the
j)owers that belong to them still terminate in an inferior
orb, they never reach God, there is no working of power
that way. And therefore it is said of such unregenerate
men in common, that they are without strength. It
signifies total desti utiou. They are without any strength
of that kind ; in that kind they can do nothing at all. When
a man shall make an essay upon itself, try -himself before
his own soul, say to it, Oh ! my soid, what canst thou do
in a design for God, for iieaven, for eternal life ? When
all a man's natural powers are bound quoad hoc, as to this.
It is true he hath powers in him belonging to his nature ;
but they work not at all this way. Why, here is a manifest
difference between the regenerate and unregenerate world
in this respect. In the regenerate there is a principle of
divine power that works in them towards God, and can
employ itself about divine things.
Fourthly, This similitude unto God appears in the know-
ledge which such as are born of him have of divine things.
To wit, that gustful knowledge, that practical knowledge,
that transmutative knowledge, which v.'ill most manifestly
appear to be peculiar to them from the rest of men. In
the 19th verse of this chapter, where the .text lies, " We
know that we are of God, (an eliptical exjiression of being
born of God,) and he hath given us an understanding to
know him that is true." Are we born of God ? Then Ave
have a sj)iritual eye-sight, a cognitive power, enlightened
towards God so as to make us capable of knowing him, and
of knowing him with so ncLive and operative a knowledge
as to give us an union with him ; he hath given an under-
standing to know him that is true, so as to be in him that
is true, even in his Son Jesus Christ : this is the true
God and eternal life.
Consider the matter reasonably. Do you think tljat they
who are born of God are born blind? Are they born blind
towards God, and towards the things of God ? Doth he
emit from himself any so imperfect, and mean, and maimed
SER. XLV.) What it s[<;)i}fies as a divhie B'trlli. 561
a production ? " I write unto you, little children, because
ye have known the Father." 1 John ii. 13. As soon as
they are children, as soon as tliey are so born, born of God
as their Father, there is a disposition of mind to him to
receive the knowlcdg-e of him. The rest of the world do
not like to retain God in their knowledge, they are ignorant
of God ; not because he cannot be known, that that
knowledge should take place ill or should center in them.
That knowledge is our notion of divine light, though it
hath a further notion, as you may hear hereafter. They
have a light darted into the inmost center of their souls.
Indeed a superficial light there is in every unregenerate
mind too; some natural notions of God; light that is morally,
objectively divine, conversant about God. For I do not
think any man can totally abolish and rend off the characters
of God from his mind, tear out the ideas. They that have
set themselves most industriously to do sobave been able to
effect nothing therein to satisfy themselves, but so as still
there would remain a /or))?k/o opposiii, a dread that he is
whom they would fain make themselves believe not to be.
Therefore the fool's saying, of vrhat we find Ps. xiv. 1,
" The fool hath said in his heart, Tiiere is no God ;" it is
not an assei'tion, but it is a wish. The copulative in the
text is wanting, which we supply needlessly. The fool
hath said in his heart. No God. Let there be none, oh that
there were none! It is not what they j)ut into a proposition,
there is none that can obtain so much of themselves, but
they have their secret Avish, Oh that there were none!
So they are willingly ignorant of God. " Alienated from
the life of God through the ignorance that is in them,
because of the blindness of their hearts." Eph. iv. 18.
Such a blindness as consists only in a resolution not to see,
or in an unwillingness to see. But that knowledge of God,
and of divine things Avhich belong to the regenerate state ;
it is not that superficial knowledge which hovers in the soul
and surface of the mind ; but it is central, it centers in the
soul. " God, that commanded the light to shine out of
darkness, hath shined into our hearts." So that this light
which is in the heart, must be understood to carry a liking
and complacency in it. That as the unregenerate soul doth,
not like to retain God in its knowledge^ the regenerate liketh
this knowledge ; it is lightsome to them, and carries a
pleasant savour with it : whence it comes to be operative
and unitive, and unites the soul Avith the object known. And,
Fifthly, Another signature of God upon this same product,
VOL. vin, 2 o
562 regeneration:
a regenerate soul, is spiritual wisdom, which superadds-much,
ill the ordinary notion of it, unto mere knowledge : for
many may know much, that are not wise. But wisdom is
the parent of this seed and offspring; therefore, it is said to
bejustifiedofitsown children. All the unregenerate are fools,
*' For we ourselves were sometimes foolish, disobedient, de-
ceived, serving divers lusts and pleasures, living in malice
and envy, hateful, and hating one another. But after that the
kindness and love of God our Saviour toward man appeared,
not by works of righteousness which we have done, but ac-
cording to his mercy he saved us, by the washing of regene-
ration, and renewing of the Holy Ghost ; which he shed on
us abundantly through Jesus Christ our Saviour." Titus iii. 3,
4, 5, 6. There are not greater instances of folly and madness
among them who lie under cure in houses set apart on pur-
pose for that end, than are generally to be found, (though not
taken notice of because they are common,) in the generality
of the unconverted world. They tjiat in so clear light spend
their strength for trifles, will not get understanding of what is
their best good They that throw away their souls for nought,
that rush upon armed vengeance, and are not afraid to perishj
they continually run counter to principles, that are secretly
conscious of the immortality of the soul, profess to believe
there is a heaven, and a hell, yet they run away from the
one, and run into the other in sight. Greater instances of
madness and folly are not conceivable than these.
It is only the regenerate that do become wise. A " spirit of
wisdom and revelation is given to them, that they may know
the hope of that better calling, and what are the riches of
that glorious inheritance which God makes common among
his saints." Eph. i. 17, 18. And so, indeed, do the re-
generate seed justify that wisdom that is their parent:
" Wisdom is justified of her children;" so that it may be
known, even to the world, that these are the children of it.
They are not a generation of fools. See how wisely they
do design, and how wisely they pursue their design, to wit,
by patient continuance in well doing, seeking for honour,
and glory, and immortality, to the actual enjoying of
eternal life. No lower things do they design, nor a less
suitable course do they take in pursuance of it, than by
patient continuance in well doing to seek it. Their design
is high and great, and their pursuit apt and suitable. This
shews the oidy wise God is their Parent : they discover of
what seed and offspring they are.
It is true, the children of this world are wiser in their
SER. XLV.) TVhat it signifies as a divine Birth. ■ 56^
generation than the chihh'cn of light: with referelice to the
thing's that their gencraiion can reach, they are wisei'r —
wiser for this Avorkl. In reference to worhliy matters ami
designing", they pursue them with more constancy, because
they have no other. But the chiUh'en of light shew them-
selves to be so in their higher, and more excellent end,
and in their more regular course which they take in order
thereunto. But now I add, in the next place,
Sixthly, The great reseml)lance wherein this creatiu'e ap-
pears to be a divine production, is the divine holiness stampt
upon it, and imparted to it. It is a holy creature. It dotlr
most eminently bear the image of him from whom it is,
upon that account. And that makes it a glorious creature,
as he himself is glorious in and by his holiness. " Who is a
God like unto thee, glorious in holiness." Ex. xv. 11. They
are changed into the same image, and thereby become
glorious creatures, as he is their glorious Creator and Father.
" We all with oi)en face, beholding as in a glass the glory of
God, are changed into the same image, from glory to glory,
as by the Spirit of the Lord." 2 Cor. iii. 18. Here is this
work in its inchoation and in its progress ; that Avork by
which souls are at first made God-like creatures ; and then
promoted and carried on towards a state of maturity, and
made ripe for the regions of glory into which they are to be
translated at length. This impression of holiness upon them
is by the regenerating Spirit, which is therefore called the
Spirit of holiness, and the Holy Ghost, as you know nothing
is to be more frequently noted in the Book of God. This is a
creature, born spirit of Spirit ; that Spirit of which it is
born is the Holy Spirit or the Holy Gho«;t, even as such.
And therefore, such must this production be. You find
(1 Pet. i. 3,) that God is adored upon this account, as having
begotten such as are truly appertaining to him upon this
special account, unto a lively hope by the resurrection of
Jesus Christ from the dead, to an inheritance incorruptible,
and undefiled. Nothing cotdd be more agreeable than that
they who are born of hinij should inherit from him ; that
they who are his children should be his heirs also. But
having once made mention of them, and of him, upon this
relative account, as they are begotten of him, and as he is
their great Parent, and the author of this spiritual and new
divine being to them. Thereupon it follows, (as you may see
in the same chapter) "As obedient children ye are no longer
to fashion yourselves according to your former lusts, in your
ignorance: but as he which hath called you is holy, so be ye
2 o 2
664 REGENERATION :
holy in all maimer of holy conversation and godliness." And
by the way^ you must know that efficacious calling and
regeneration is all one. God calls v.'iien he creates; when
he creates, he regenerates. Ills calling that which v/as not
to exist and be. And this is but another name for the
regenerating work, in which respect any are said to be born
of God. Now inasmuch " as he wliicli hath cahed you (that
is as much as to say, as he that hath begotten you, he of
of whom ye are born) is holy, so be ye also holy in all
manner of conversation;" which is but to make your con-
versation correspond to the very principles of your birth :
For you cannot be his offspring if you be not a holy seed.
Because he is holy, so you must be supposed to be holy in
your very constitution and frame. And therefore see you
to it, that you express what is correspondent hereunto in all
yourwalkings, tliatinallmanncr of conversation you discover
yourselves to be the children of such a Father, holy ones as
he is. It is upon this account, that they that are born of
him are said to be " children of light." When I told you
last time, that according to our notion of light it meaneth
divine knowledge, taken in the borrowed and metaphorical
sense, (for every one knows what it is taken in the proper
and literal sense) I then hinted, that taken in the metapho-
rical sense too, it hath a further notion, to wit, to signify
holiness as Avell as knowledge : and indeed, knowledge is
no further to be called and counted divine light, than as it
tends to holiness, and is productive of it ; and from thence
it comes to be denominated light. It is light, as it terminates
in that which is itself so splendid and illustrious a thing,
holiness ; a bright, a shining, a glorious thing. '- Let your
light so shine before men, that they may see your good
works:" that is, not knowledge, that they may hear you talk
line notions ; but that tliey may see your good works. That
is the light, the divine peculiar light, that distinguisheth the
children of God from another seed. See how light is taken
principally in that, 1 Epistle John i. 5, 6. How is the
solemnity of a message sent unto the children of men ou
purpose to make discovery to them of the nature and
excellency of God. And, saith the apostle, "This is the
message Avhich we have heard, and declare unto you, that
God is light, and in him is no darkness at all." TJie
words that follow do plainly enough shew what is meant by
light and by darkness here. By light is meant purity
and holiness, as we cannot conceive any thing more
pure and simple than light ; and therefore not any thing more
expressive of holiness than, light. "Gud is li^ht;" as if he
SER. XLV.) JVhal it signifies as a divine Birth. 565
should have said of himself, [would have all to conceive so of
me ; and therefore I send this message unto men, to instruct
them how to form their notions and conceptions of mc.
I am lii;ht, and with me tlicre is no darkness at all. And
now, saith tlie apostle, '"if any say they have fell()W>lii[) with
God, and walk in darkness, they lie, and (]^) not tlie truth."
If any say they have a partici[)ationv\ith God, that they par-
take and communicate with lilni inanythingdivine, and walk
in darkness, they tell a most gross and insolent and absurd
lie : " they lie, and do not tlic truth." It is a practical lying",
their practice gives themselves the lie ; thc^ydo (as it were)
proclaim themselves liars. And what is the meaning of all
this, but to ^\)icw that light is holiness. If any say they
have fellov.\<lnp with God, and live wickedly, shew
themselves to be impure and unholy creatures, that is a
great lie, a gross lie, a lie most injurious to God, and no
ways advantageous to themselves : they can gain nothing
by it, but they wrong hmi by it infinitely, to make it to be
thought as if he were an impure one, like them th.at pretend
to him, to be acquainted with him, to be conversant with
him. It is to make a wrong and false representation of him
to the world, so that they gain nothing- by it but shame
retorted into their own faces ; for at the same time when
they do so, they (as it were) virtually call themselves liars
before the world. Because they who know any thing at all
of God, knovv^ that he cannot be snc-h a one : "lie is light,
and with him is no darkness at all."
The same notion we have of light as it signifies holiness,
in that Eph. v. 8. " Ye were darkness, but now are ye
light in the Lord ;" speaking of that mighty turn and change
■wrought upon the soul in the work of regeneration. Ye
were darkness in your unregenerate state, now are ye
light in the Lord. You not only have it, but areliglit ; as
before ye not only had darkness in you, but ye were ,
darkness, as it were so m;iny lumps and masses of imj)ure,
gross, and consistent darkness. But now you are light.
Indeed there may be light in an mu'egenerate mind; but
though such a one may be s-aid to have it, he is not said to
be it. And that light tlwHign it may have a tendency to some
suitable disposition in the licart, yet it prevails not to effect,
to bring it about. Though tliere be a vreak tendency
thitherward, the thing is not done. And therefore that -
light dothfurfeit its name, andis still cidled "darkness," (as
our Lord saith ;) and you may take his judgment in the case,
without wavering : " if the liglit that is in thee be darkness,"
566 REGENERATION :
how great is that darkness !" The very light that is iti an
iinregeiferate person, is rather to he called darkness. As in
the natural world there is no such thing as purw tenebrce,
no pure darkness, no darkness withcu.t a mixture of light;
but the denomination is taken irom that which prevails ;
otherwise, Ave should never say it is night, never say it is
darkness. We can never say so, as supposing no admixture
of light at all ; but when darl^ness prevails, then we say,
concerning the region and horizon, it is dark. And so it is
with the unregenerate soul: till the day-spring from on high
doth visit, and till the Sun of righteousness arise, that soul is a
region ofdarkness, impnredarkness, such adarkness as where-
in men work all manner of wickedness, living still
under the power and flominion of the Prince of darkness :
for he governs in that region. And therefore the work of
regeneration too is elsewhere expressed by *' being translated
out of darkness into the kingdom of God's dear Son," our
Lord Jesus Christ; and "out of the ])Ower ofdarkness into
his marvellous light;" to signify that we were under other
government, other power, before. They that are born of
God therefore (as he is th€ Father of lights) are children of
light ; that is, holy ones. There is that frame of holiness
that invests them, and is put upon them, which carries a
histre, a glory in it, as you have heard, and this must still
shine brighter and brighter, in those that are truly righteous,
unto the perfect day. And as they gradually approach
nearer and nearer to the land of light, and thereby are made
more and more meet to partake at length of "the inheritance
of the saints in light." Col. i. 12. But,
Seventhly, Another divine character of those that are born
of God, wherein they resemble him, is Truth. He is the God
of truth, Avho is their Parent and Begetter : and they are
accordingly the children of truth. Understand me here to
mean truth in the moral sense : I sjieak not now of the
truth of propositions, or of the truth of things in their
nature, logical or metaphysical truth ; but that which is
in the spirit and proper sense, moral, and that lies in two
things ; 1. In speaking as we thiidc, and 2. In doing as we
speak : these two make up the ^notion of moral truth.
Herein God is himself a great exemplar and pattern to us;
and his image is most eminently conspicuous in all that arc
born of him in this also. He glories to be called the God ot
truth. Moses in that dying song of his, Deut. xxxii. 3, 4,
when he tells us he will now publish the name ot the Lord,
he therefore exhorts all to ascribe greatness unto God.
!^ER. XLV.) IVhaf it sii^mjies as a dirinc Birth, 567
" Because I will publish the name of the Lord : ascribe ye
jifreatuess unto our God. lie is the rock, his work is perfect :
for all his ways are judgineut : a (iod of truth, and \\'ithout
iniquity, just and right is he." It is the same thing that is
spoken of him so often in scrii)turc under the name
of faithfnincss : the divine faithfnluess, that takes iu
part'of the meaning, though not all of ^A■lu^t is carried in the
notion of truth; for faithfulness doth particularly refer to
the promises he hath made, or the covenants that he hath
promulgated and entered into. It is generally speaking, the
same thing with sincerity ; that is another comprehensive
expression, that takes in the full of Avhat is signified by the
name of triUh. They that arc born of God are true, the
children of truth, sincere, \i})right, without deceit or guile ;
M hen they s])cak, speaking the truth from the heart ; when
they act, acting according to what they have spoken,
especially wherein thev have obliged themselves by promise.
And that is the proper notion of fidelity, one great
branch of this truth. That is a glorious attribute of God,
wherein he is pleased frequently to represent his excellency
to the children of men ; his faithfulness that reacheth to the
clouds. Look as high as heaven, look all the way between
this earth and up to the heavens, and you have continual
instances throughout of the faithfulness of God ; all things
lieing conserved through this vast and spacious universe
according to the tenor of his word, and those ordinances
that he hath settled in this great creation of his. And so
the Lord Jesus Christ, who is the substantial, consubstantial
image of God, and the brightness of -his glory, this is his
great character too, tlie Amen, the faithful and true witness.
It is a peculiar name that belongs to the Son of God,
"he that is faithftd and true." Often he is spoken of by those
distinguishing titles: und Avell they belong to him, as he was
the original, substantial image of God. Tlie image of God in
the regenerate, those tiiat are born of him, it is true, is much
inferior in them, (as vvchave heard aboutthe generationof the
only begotten Son,) to what it is in him. ; but it is not con-
trary, it is a true image, though it be not so perfect an imagt\
It doth not make a false representation of God : itre[)resents
him truly, though not so perfectly as in the first and original
impression of it in his only eternally begotten Son ; of wliom
it is said, Isa. xi. b, " That tiuthfidiiess is the girdle of his
loins:" they are girt about with truth. And observe, after
the same manner, and under the same notion, is that truth
which is said to be fountl in the children of God in this
568
RKGENERATION :
v\^orkl, spolscu of too. " Take unto yon tlie whole armour
of God, having your loins girt about withtruth." Eph. vi.
1 4. This keeps men steady, keeps them in an equal temper,
so as they do not vary from themselves. Being once made
like God, then they are to be continually in an uniformity
and agreeablencss to themselves ; their course equal, and
the temper of their spirits steady, true, and not apt to
swerve or prevaricate this v/ay or that, but like his chiklren.
Therefore, inasmuch as he always counts it the glory of his
own being, his own nature, that falsehood is incompetent,
incompatible, yea, impossible, to him, a God "that cannot
lie;" so if he hath any children in this world, see how he
speaks of them, " They ai'e my people, children that will
not lie: therefore he Vv-as their Saviour." Isa. Ixiii. 8. Put
away lying, (saith the a^ostk^,) and let every man speak truth
v.'ith his neighbour. Put av/ay lying, in ]'eference to nar-
rations, and lying in reference to promises. It hath the
same distinction that oaths are wont to have, which are
^lsually difierent by those terms, of assertory and promissory.
If one should be guilty of perjury, it may be either of these,
two ways; and if one be guilty of lying, it is one of these
two ways too; either by representing a thing otherwise
than it is ; or by promising to do that which was never
intended, and, therefore, accordingly is never done. But
the one Vt'ay or the other, there is that which is contrary to
sincerity, and to that truth which is the divine glory, the
glory of the Divine Being, and wherein he doth exalt himself
so intinitely, the God " that cannot lie." ArA if I have a people
in this world, if! have a seed, a race, a progeny, though it
cannot be said of them, they are those that cannot lie, (that is
the divine prerogative,) yet it maybe said of them, they Avill
not lie, "children that will not lie, so he was their Saviour."
It is said concerning the inhabitants of Sion (which
Siou represents "in a borrowed transferred sense, the church
on earth first, and then the church in heaven in the highest
sense), the inhabitants of Sion (into v\^hich none come but
by the divine birth, they are come into it whoever are of
it), that they, are such as speak the truth from their hearts.
And never doth any man come into the forgiven state, till
lie come into the regenerate state. Then it is that God
pardons, when he receives and regenerates. He gives
righteousness and the Spirit of his Son both at once. By
the one of which he doth one work, by the other of them
he dotli the other. They are never separated. When any
are forgiven, it is a blessed state they come into. Blessed
is the man whose iniquity is forgiven, and whose sin is
SER. XLv.) JFliat it signifies as a divine Birth. 569
covered. But then ol)3crvc tlie character of that person
that is the subject of forg;iveiiess, he in whose spirit there
is '•' no guiie." What ! a forgiven nian, a regenerate man,
one born of God; and a false man, a deceitful man, a
guileful, a fraudulent man? He that shall talk at this
rate speaketh inconsistencies; he compoinids impossible
things. A regenerate man, and one made up of falsehood,
deceit, and guile ; this cannot be. He that is born of the
God of truth, there is the image of him as such u})on such
a man. He is born of the iSpirit ; ami " the fruit of the
Spirit is in all goodness, and riy-hteousncss, and truth."
Ej)hes. V. 9. .
And while I urge faithfulness and truth a? the cliaractev
of the regenerate, those that ixve born of God, give mc
leave myself to be so far faithful to you as to declare, and
testify in the Lord, tiiat whoever they are that can a^o^T
themselves in flilsehood, insincerity, deceitfulness, ixud
guilefulnessany way, let their profession be never so splen-
did, they do but bely themselves in it. They the children
of God, they born of God, they who are the sons of tlie God
of faith, and yet cliildren of falsehood, is a thing tluit I will
not only say is not, but cannot be. It is an impossibility.
God hath no sucli children ; they that are born of him„
carry this image of him upoi^. them, they are chikh'en of
truth, sincere and uj)right; so that if they speak, they
speak the truth in their hearts, just as they apprehend
tilings to be; if they promise, they promise Avhat they
intend to perform. They are as they speak : if they have
spoken to tlicir hurt, tliey will not change. Their v.'orcl is
a sacred thing with them, as God's word is v>-ith him.
It is true, inriecd, there may be much of this seen in the
unregenerate work! : truth hath been highly magnified
among many of the more retinerl Pagans ; and it may havej
})lace with many among us (oh, that it had more,) in
M'hom the divine nature hath no place. But here is th.e
distinction, when men are true to one another for God's
sake and for conscience sake; not for reputation's sake,
but for God's sake, and because of their devotedness to
him, and because they must truly represent him to the
Avorld; this is that M'hich is distinguishing : and, indeed,
if men be true to one another, and untrue to God, leave
out him as the centre in whom they unite, and upon
whose account and for whose sake they are true to one
another; all their truth to one another is but such a com-
bination as that of several conspirators against their lawful
570 REGENERATION :
and riglitfiil prince, who may be true to one another,
while they are all false to him. But there is no such
thing as truth in the right sense, and that which will turn
to their true advantage at last in whom it is found, but
when God is made the centre, and they are true to God :
if they be true to one another, and not true to God, it is a
casualty ; they have a disposition in their minds to be false
to one another if there be occasion ; if they be not true to
God, if they be not stedfast in ids covenant, if they be
towards him " as a deceitful bow," (as it is saidof Ephraim)
they Vvill not be always true to one another.
And pray let this be deeply considered : Supposing that
truth have its primary reference to God, T am devoted to
him, and I must be true and faithful; this is then the
character of them that are born of him ; they that are
with the Lamb are chosen and faithful and true ; and he
saith, " Be thou faithful unto the death, and thou shalt
receive a crown of life." Here is their character, they must
be faithful to him first, and then by consequence to one
another in all their dealings, transactions, conversation,
and affairs. Take this for an invariable character of an
unregenerate person, he is one that can be false, if it will
consist with his interest; if it will serve his other purposes,
he can allow himself to be so. If he be true, it is (as was
said) a contingency. But take this for the character of a
regenerate person, he is true to God first ; and because he
is so, he dares to be false to no man. And it hath been a
method observed by some of the wiser and more refined
Pagtms, Qui deus non timet, non curat homines. (Cicero.) They
are liable, one time or another, to prove false to man, that
do not fear God. But if the matter do begin there, then
is truth a derivation from the divine nature upon sucli a
one ; that as God is the God of truth, from whom it comes,
and by whom it is inwrought into man, so the children of
God, who are born of him, it may be consistently said of
them they are children of truth, they are such as have a
reverence for truth ; it is with them a venerable thing.
I would not speak otherwise than I think, or do otherwise
than I have said, notwithstanding the lie might be rewarded
with the gain of the world. Truth is with them a sacred
thing. They that find no such restraint upon their spirits,
have nothing of the divine nature in them. I cannot say
or do so or so, say otherwise tlian I think, do otherwise
than 1 have spoken; I find there is a nature in me that
withholds me, that prompts me quite otherwise : I can
SER. XLV.) JVhat it signifies as a divine Birth. 571
do nothing against the truth, but for the truth, (according
to another larger notion of the truth) I must not, I may not.
This I reci\oned of great necessity to be stood upon,
fearing that too many may very much misunderstand the
notion of religion, while they limit and confine it to the
first table only, witliout letting it have a governing influ-
ence upon the atlairs that relate to the second. But we
are to take both in conjunction. And the error Mould be
the same if men should again confine all their regularity to
the rules of the second table too, and think very Mell of
themselves, because they do not transgress those rules.
Here is the same danger, and the same fatal error and
mistake. But if we will deal safely and righteously, safely
for ourselves, and righteously A^ith God, then, I say, we
must take the connection of both together; and take all
the rules of duty which belong to the second table, as they
hav^e their foundation in the first, to wit, in " the love of
God, with ajl our heart, with all our mind, and with all
our might, and our neighbour as ourselves." These two
make up the law and the prophets, and this is nothing
else but the work that is abridged and epitomized in re-
generation, when the law of God is written in the heart,
and transcribed in the inner man, put into " fleshly tables
(as the apostle speaks) not by ink and paper, but by the
Spirit of the living God." 2 Corinth, iii. 3. That is it
which is done by regeneration ; when God dotlj beget out
of an impure apostate world a holy seed, a divine offspring-
for himself Whereas their defection and apostasy lay in
the violation of the whole intire law of their creation, their
regeneration lies in the renewing the impression of it,
turning it into a living laM" within, not into an audible law
or a visible law, that they can hear with ears or read with
eyes, but a living law, Avhich they feel and relish with their
hearts; their hearts being contempered to it. And he
Spirit of God makes no maimed impression, it makes the
impression intire and full, 'so as tliat all the several parts of
that law are expressed together. There are characters
that signify each several part, and these are but the several
lineaments of the nesv creature, or the new man, pour-
trayed in the soul by the regenerating Spirit of God.
It greatly concerns us when we consider that the gospel
(under the dispensation whereof we live) is the Spirit's
instrument in regeneration; and that is i)art of which
we now hear. It is greatly, I say, to be considered,
what there is done to this purpose by this gospel upon
572 REGENERATION :
our souls. If we never be regenerated by tb.e gospel,
we are very unreasonable to expect that God should
use any other methods Avith us. This is the word of
the kingdom into which all they that have a real place
in it are regenerated ; they are born into it, in regno nafi
sumus, as that moralist speaks upon another account. We
are born members of this kingdom : and by what means
hath he begotten us again ? even hereby, by the word of
truth. I beseech you let this be seriously and deeply con-
sidered. If there be any such thing as regeneration, that
is, if there be any such thing as the raising up a. divine
offspring to God out of this world, that shall not perish
when the rest of the world do, it is by this means that the
thing is to be done ; " being born again, not of Corruptible
seed, but of incorruptible, by the word of .God ^vhich
liveth and abideth for ever." " All Hesh is grass, and all the
glory of man as the llower of the grass. The grass
withereth, and the flower thereof fallcth away, but the
word of the Lord endureth forever; and this is the word
which by the gospel is preached unto you." 1 Pet. i. 23, 24,
25. Is the gospel preached to us for this purpose, and is
the proper design of it to regenerate at first, and nourish
afterwards unto eternal life? For ex iis nufrimitr ex quibus
consfqmur; the same gospel is to botii. Methiuks it should
beget in us the most deeply serious and solicitous thoughts
imaginable. What is done upon us to this blessed pur-
pose ? Hath any thing heretofore been done ? Or do I find
any thing yet adoing? V\^as nothing done the last year?
May it be hoped that any thing shall be done this year ?
Was nothing done the last Lord's day ? Is it not yet to be
hoped that somewhat may be done to-day ? Do I find my
spirit altered? There are great previous dispositions in
natural productions, before there is a complete product:
What disposition do I find ? What tendency towards such a
birth? VVhat strivings, v>hat agonies, what pangs arc in my
soul? Do I reckon I am to be born again, born of God,
born from Heaven, and never feel it ? Can so mighty a
change pass upon my soul as amounts to another birth, to
a divine birth, and 1 never be sensible of it? If such a day
as this pass Avith us, and we feel rio such thoughts in our
spirits, and are unconcerned, Avhat have we to justify our
unconccrnedness? Wherewith sliall v.-e justify our being
unconcerned? We can have nothing as a ground on which
rationally to justify us, unless we coidd tear the whole
gospel constitution, unless we could ascertain ourselves
SER. XLV.) JJ'haf it signifies as a dlvi/ie Birtli. 573
tlicre is no such thing as an heaven or hell ; for if there
bcj and there will be so vast diilerences in the fnial states
of men, certainly those eternal diiTercnees mnst have their
founchition here : as men are distinguished by being regene-
rate and unrcgenerate, so they will be for heaven or hell.
Sure if there be such two distinct states into which men are
to be disposed of by the Supreme and Universal Judge,
who cannot but do wisely, and righteously, and holily, it
cannot be that men should be disposed of into those states
promiscuously, whetlier they are his children or not his
children, as if he would make no difference between those
that are Ijorn of him, and those that are not born of him,
but have lived and died in perpetual rebellion against
him, fidl of enmity and perpetual malignity towards him,
whereby they testify themselves never to have been begot-
ten of him, and that they are not like him ; as the follow-
ing words after the text, " Every one that Joveth him that
begat, loveth them also that are begotten of him." If he
begat lis, we shall be sure to love him. They that have all
their days chosen distance from him, is it a supposeable
thing God should have begotten any according to his o\Vn
nature, and they should not love him ? Not love to con-
verse Avith him, love not to be in his presence, to open
their hearts to him, to unbosom and pour out their souls
before him? Hath God begotten any such unnatural
children that can live without him all the day, never come
near him, never look towards him, never think of him,
that know not what belongs to prayer to him ? What can
men have to preserve peace and quiet in their souls, but
the apprehension — that sure there are no such things as
heaven and hell, of which we have heard so much ?
But who would run the danger of it? If men do but
apprehend the possibility, if they have allowed themselves
to attend to that light that makes so clear and bright a
discovery of another vv'orld, and of those distinct states in
it ; if, I say, they have not allowed themselves to attend to
the light, so as thereby to be ascertained in their own
hearts, there is as surely an heaven and an hell as there
is an earth (and we have as much reason to be ascertained
of the one by believing what is plainly testiiied, and what
the reason of the thing doth evince to us to be true, as we
have to be certain of the other from our eye sight,) then all
is vain that we say to them.
But if men would but believe all this, then there can be
no move reasonable thing in all the world, than to be full
574 REGENERATION :
of enquiring thoughts concerning our state, till we arrive
to some proportionable certainty concerning it, till we can
say, Blessed be God, now I find some of those characters
upon me, that speak me one of his children, that spiritual-
ity, that life, tliat power, that knowledge of him and
divine things, that wisdom, that holiness, that truth, that
will justify me in enumerating myself to the children of
God, his family, counting myself among them, and believ-
ing that he will count me among them too. But if we
find no such characters as these, and yet say we are chil-
dren of God, we pretend to him, we profess him, that
very profession itself is a lie ; as is said concerning those
false pretenders. Rev. iii. 9, that said " they were Jews,
(that is, Christians,) and were not, but of the synagogue
of Satan, they do lie," It is a very fearful thing when even
a man's profession is a lie. I call myself a Christian, but
it is a lie j one that believeth Jesus to be the Christ, but
it is a lie; for whosoever believeth this, is born of God;
but of this I find nothing in myself.
SERMON XLVL*
I JOHN V. I.
Whosoever believeth that Jesus is the Christ, is bom of God.
But now I might add in the next place,
Eighthly, It is a creature endowed with a most generous li-
berty, that disdains, that cannot be patient of servitude ; the
sons of God must be free born. This is evident, and hath been
elsewhere spoken to and opened. But then,
PiNinthly, It is a creature of a very peculiar benignity and
goodness. Who would expect it to be otherwise ? When you
hear of a God-like creature born into this world, what would
you look to find it, but a creature made up of goodness ? The
Spirit is the immediate regenerator, the great agent in this
work. " That which is born of the Spirit is spirit." John iii. 6.
And we are told, Ephes. v. 9, " That the fruit of the Spirit
is in all goodness." It lies in an universal goodness; here
is the product, this is that God-like thing that is now pro-
duced. When one is said to be born of God, he is a crea-
Preached June 10, 1694.
SER. XLvi.) What it signifies as a divine Birth. ■ 5/5
ture made up of goodness ; it is the production of the
Holy Ghost, the Divine Spirit; " and the fruit of the Spirit
is in all goodness." And it is added, " righteousness and
truth too," which we have spoken of before. Every one
that doth righteousness is born of God, and the children of
God are children that Avill not lie, but abhor falsehood.
But they are also an offspring of great benignity, of most
extensive and diffusive goodness.
I apjirehend it may be worth the while to insist upon this,
because that there is not another thing wherein the divine
nature and likeness are more expi'essed and held forth in the
work of regeneration than in this thing ; in no other respect
rather or more than this is God said to be the Father of such,
or they to be born of God. And, oh ! that we may, I for
my part speak, and you hear as those that apprehend the
weight and importance of what is now to be spoken ; we
are in all these things distinguishing the divine seed and
offspring from the children of the Avorst of fathers ; and
there is no middle state between these two ; we must either
be born from above or born from beneath ; no middle state,
speaking of morals, when we speak of natvu'als we know
there can be but one author of nature ; but as to morals,
two great parents and fathers divide the world, and one of
them you must call so. They that are not born of God his
own word concludes concerning them, " You are of your
father the devil, and the lusts of your father ye will do,"
John viii. 44. But now see wherein a divine production
appears and shews itself to be such ; here is somewhat be-
gotten, born of God, that appears like God in this, as a thing
made up of goodness. And here I shall more distinctly
consider,
i. What objects this goodness hath reference to in them.
And,
ii. Wherein, or in what exertions it. shews itself towards
such objects.
i. What objects it refers to. You must still consider
that an imitation of the divine goodness ; that supposed all
along as that wherein this creature is a God-like creature.
It is a God-like creature as it is a most beneficent creature;
and it being the goodness of beneficence, or beneficent
goodness that we are to speak to under this head ; we shall
have somewhat further under another order of heads, to
consider what may admit of the same name, but will be of
somewhat a different kind. But our present discourse it is
to be confined unto a beneficent goodness, and being so we
5/6 REGENERATION' :
are not now at this time to consider God as one of the ob-
jects that this goodness hath reference to. " My goodness
extendeth not to thee/' saith the Psahnist (speaking of such
goodness,) Psalm xvi. 2; but, as Avas said, it being an imita-
tion of the divine goodness, it must respect such objects as
divine goodness, which is beneficent, doth respect, and they
are of two sorts ; there is a more general, and tliere is a
more special object of the divine goodness, as hath been
largely shewn upon another occasion. God's goodness
hath,
(i.) A general object. " The Lord is good to all, and his
tender mercies are over all his works ;" so diffusive, so
flowing is his goodness, the whole earth is full of it. The
whole earth- — n more surprising instance of the extensive-
ness of it could not have been given. The Avhole earth —
this stage of wickedness, where constant rebellions against
the Majesty of Heaven have been in continued succession
from age to age, and from generation to generation acted.
The whole earth is full of his goodness ; a thing that should
not only convince, but amaze that it should be so.
Why, such is the goodness of this creature that is born of
God proportionally extensive — *'x\s you have opportunity, do
good unto all men," Gal. vi. 10; a goodness that must flovv^
every where, as far as one can, that must diffuse and spread
itself to our very uttermost. As you have o])portunity — sup-
posing there be an ability and power, then there needs no-
thing more than opportunity. If there be opportunity, let
this goodness exert itself; this shall shew you a God-like
sort of creatures, born of God, bearing his image ; he doth
good to all — " as you have opportunity do vou do good to
all."
When he had it in design to raise up to himself a seed,
a new creation in the world, it must be understood it should
be such as it was fit for him to own as the peculiar parent
of this offspring'. What ? shall I I'aisc up a new seed to be
but like other men ? Is this like to God ? when he was to
do a new thing in the %vorld, to raise up a new sort of people,
that they should be but just like the old? Think what men
are naturally, and as they grow up from the old stock; every
one minds his own things, every one is for himself, cares
not what becomes of others, what becomes of this world.
But this creature, born of God, is of a large comprehensible
spirit, it measures with the universe, not narrow, not clung,
not contracted ; it bounds (comparatively) private interest,
jny good is the good of the creation. It is spoken as a most
SBR. XLVi.) JFhat it signifies as a Divine Birth. 5//
peculiar character of this seed, that when all else do natu-
rally mind their own thing?, as the apostle speaks concern-
ing- Timothy, he doth as naturally mind the things of another,
of his neighbour, as if he had no private interest of his own
at all. God will have it known that in this second creation
of his, this new attempt, when he was to raise up a people, a
seed out of a common universal ruin, I will do such a thing
in the world as shall make the world look about them, and
wonder to behold what new sort of people are spnmg up
among them. That whereas they have ever himself for his
end, himself for his measure, everyone being for himself ;
here is a people that are off from self, a self-denying people,
a self-abandoning people, made up of goodness, and making
that goodness to flow as far as ever it can; for it is a divine
goodness, and they make this goodness disperse like God's,
they make it to flow to the uttermost they can.
It must be so, when you consider that this being born of
God, and that every such divine birth, doth spring out of
believing Jesus to be the Christ : whoso believeth, is born of
God, and is a Christian indeed, and honours the Christian
name. What, shall the world be Christianized and made
nothing the better? — made Christian, and not made good ?
How unlike God were this ! — how mean and low a design
would that be ! If they be Christians, they must be good
men, and so appear born of God: when they are changed,
when they become Christians, they become imitators of his
goodness ; otherwise, how despicable is the performance of
the Son of God in this world, when he is to raise up other
sons that shall be just as the rest of men are ? But then,
(ii.) This goodness it hath a special object too, even as the
divine goodness which it imitates hath — " My goodness ex-
tends not to thee" — but to whom then ? eminently, princi-
pally, to the saints that are in the earth, those excellent ones
" in whom is all my delight." Psalm xvi. 3. God takes
pleasure in his people ; he loveth the righteous ; he hath a
peculiar love, good will, and kindness towards those that he
doth regenerate, that are born of him. And so they that
are born of him have a peculiar kindness and goodwill unto
one another, as the text speaks—" Whosoever loveth him
that begat, loveth also them that are begotten of him." It
cannot but be so, as there is opportunity to do it, good must
be done to all, but " especially to those who are of the
household of faith," Gal. vi. 10. They that bear the same
image, that have the same nature, that spring from the
same father, and are of the same seed, this goodness must
VOL. vm. J p
578 REGENERATION :
have a more peculiar reference and tendency to such ; and
it will argue our not being of his seed, not being children
of this Father, if all be alike to him, if his kindness be not
distinct, if he be as well pleased with the conversation of
the one sort as of the other. But then,
ii. Besides the consideration of the objects of this good-
ness, we must consider wherein it shews itself, and in what
exertions it appears towards its object — why,
(i.) It appears in sundry negatives ; and they are not to
be overlooked, for there are great appearances of this good-
ness in them, as you will have cause to judge : As,
[i.] In not being apt to harm others. This is goodness,
when there is not an aptness to harm another. What, is
it to be thought that this creature, born of God, is a mis-
chievous creature, as it were, born to do mischief? how is
that possible ? As our Lord was holy, harmless, separate
from sinners, so are they to be, — " Be ye harmless, the sons
of God, without rebuke," Phil. ii. 15, Mark the connexion,
"the sons of God" — and harmful? mischievous? — that
cannot be : hath he begot sucli a sort of creatures into the
world to do mischief in it? no; such are not of this seed.
[ii.] Much less are they apt to take pleasure in another's
harm : so it is with many other men — it is a pleasant
sight to them to behold the mischiefs and misdeeds of others ;
but it cannot be so with them that are of this seed. Again,
[iii.] This good appears in an inaptness to do evil for evil.
They do not think themselves warranted. Because such an
one hath done evil to me, therefore I will do evil to him ;
" not rendering evil for evil," no, by no means, this can-
not agree to this seed, this God-like sort of creatures. Again,
[iv.] They are very inapt to be provoked : this sort of
creature is not apt to provocations, as is the character
1 Cor. xiii. 5 — " not easily provoked," which is a great
imitation of God, who is '• slow to anger;" so must they
be, and so they habitually are, " swift to hear, slow to
speak, and slow to wrath."
[v.] Much less can they suffer anger and Avrath upon
provocation to arise to a fixed hatred ; they are quite an-
other sort of men from the men of the world, of whom this is
the character, "hateful, and hating one another," Titus iii. 3.
This cannot belong to this God-like sort of creature, to have
a fixed hate for any one, Avhosoever they be ; no, not the
worst enemy in all the world ; the contrary is expressly com-
manded, and is a law in their very natures, even in re-
ference to the very Avorst enemy. And,
8ER. XLVi.) JyJiat if signifies as a ])iri/ie Birth. 579
[vi.] They are not habitually vindictive : not only ilo they
not in fact render evil for evil ; not only do they abstain
from this, or not do this ; but much more are they alien
from an habitual vindictiveness : to be in the habit of their
minds revengeful, oh, this cannot be in this God-like seed!
And,
[vii.] Much less isil possiblefor them to be implacable : this
is again the worst sort of mankind, which is described by this
character, implacable 5 that cannot be reconciled; if once
there be a grudge it is everlasting, a fixed thing. Oh, this
cannot belong to this God-like seed, to be of an irreconcile-
able spirit, it hath the simi of hell in it, the devil as the pa-
rent of it appears in this countenance, nothing more plain;
the very show of that countenance discovers who is the fa-
ther, an implacable spirit, malicious, vindictive, and then
implacable. With this are conjunct other things that we
might mention : as envy at the good of another : it is the
notion of envy to grieve at another's good: as it is an argu-
ment of a most diabolical spirit to rejoice at another's hurt,
to take complacency in the harm of another; so to grieve
at the good one hath in himself, or doth possess and enjoy,
such an one is better than I, and that grieves me — or such
an one doth more good, or possesseth more good than I,
and this I am grieved at; this cannot consist with the di-
vine goodness that appears in this God-begotten creature.
But then,
(ii.) This goodness shews itself in positives too, and that
more eminently,
[i.] In actual doing good as there is opportunity, and
towards both sorts of objects. " To all as there is oppor-
tunity, but especially to the household of faith," Gal. vi. 10.
So doth this goodness imitate the divine goodness, he is
good and doth good. Never talk of being good if you do
no good when there is opportunity. And again,
[ii.] In an habitual propension thereunto, so as to do
good with complacency and delight; so this goodness imi-
tates the divine goodness; he exerciseth loving-kindness in
the earth, because he delights therein ; so doth the good
man do good even with delight, tasting and relishing his
own act in what he doth. Oh, how sweet is it to do good I
he tastes the relish of it more than the receiver of it doth,
incomparably more; according to that motto of our Lord,
" It is more blessed to give than to receive." A more
blessed thing, a thing that carries more sweet and savour
in it. A man finds a blessedness in it; he tastes the fruits
2 p 2
580 BEGENERATTON :
of his own doing* as a grateful relish. God enables me to
do good, to imitate his goodness, and this is refreshing to
my soul, this is fruit which, by divine vouchsafement, I am
enabled to eat and feed upon : such an one feeds upon his
own act, in what he doth in this kind, owning all to grace,
as that is called grace that was bestowed on the church of
the Macedonians and those Corinthian Christians to whom
the apostle did write ; he propounds it to them that they
might abound, or would labour to excel in the same grace
too. Oh, what a pleasant savour hath grace and goodness!
Oh, the sweet relishes of it ! It would make one wonder
indeed to take notice of some expressions of pagans about
the pleasure of doing good ; in what transports do they
sometimes speak of the delights of friendship upon this ac-
count, placing all the sweetness of it in the obliging another,
so as that it should be impossible for the person obliged to
have so pleasant relishes as he that doth oblige. But this
must be most peculiarly so in divine goodness : when rege-
neration makes a good man, produceth a divine creature,
his delight is in doing good as God's own is. And hereupon,
[iii.] He doth good for goodness sake ; it is its own re-
ward. It is not for vain glory, not for applause, not that he
may draw on a good turn afterwards ; it is not to gratify
such and such, as hoping they may have opportunity after-
wards to gratify him ; but it is doing good because it is good
for goodness itself 's sake. This is simple goodness, pure
goodness, incornipt goodness, unbribed goodness. And,
[vi.] It appears in easiness to forgive. If any do evil to
me, it is not a task, it is not a difficulty, it is not a penalty
to forgive, but as an act of nature when it comes from a
good man, from one born of God ; for he hath the nature
in him that prompts him thereunto, a divine nature im-
parted to him, so that it is far easier to forgive than to re-
venge : revenge indeed must needs have upon a rational
account more difficulty with such an one, because that re-
quires contrivance, and waiting for an opportunity, and, it
may be, setting many instruments on work to effect it.
But goodness flows immediately into this act, it is done of
myself; but I must employ many others in revenge, and that
may be contriving long; but a man never needs any con-
trivance to forgive, it is a thing done out of hand, the pro-
duct of a man's soul: this is the goodness of the children
of God, those that are born of God with a nature like his
own. The regenerate soul, oh, what enmities doth he for-
give, and what enemies ! How continued, how inveterate,
8KR. XLVi.) f-^'hat it signifies as a Divine Birth. 581
how often exerted with iiumy through the course of their
lives, even ahnost to the hist end of them, so as to leave
scarce time of repentance and returning ! This readiness to
forgive, it is sure a great participation of the divine nature,
a direct imitation of God. And tlicn again,
[v.] An aptness to return into amity ; for that is a great
deal more, There are some tliat can forgive others, but
will never be friends with them any more : an everlasting
pique remaining, and they cannot but discover a shyness,
a great shyness, shun them, baulk them, decline them, and
are apt still to think hardly and speak hardly of them upon
all occasions. But tlie divine nature in the regenerate
makes a person apt to the renewal of friendship ; they can
easily fall in again, Avho are regenerate ; if there have been
breaches, if ther.^ have been strifes, if there have been fall-
ings out, they can presently fall in, because they have been
so taught by nature, by that nature which is imparted to
them in being born of God.
These are great things, and they are plain things ; it is
impossible if there be such a seed born of God but it must
imitate the divine goodness, and if it imitate that goodness
it must appear in such instances as these — " Who is he that
will harm you, if ye be followers of that which is good ?"
So we very faintly and defectively render those emphaticai
words, " will harm you," as if there were a denial of the
design or intention or inclination ', but it is only a sign of
the tense — " who is he that will harm you ?" who shall
eventually harm you ? do that which shall procure you real
harm? They shall never (if it be tmderstood aright) — who
is that ? [you]— not a lump of flesh, but a mind, a spirit, a
soul ; a being it is true, a body which may be hurt : and
yet — that" not be hurt : " who is he that shall harm you, if
ye be followers ?" What is meant by followers ? There is
a following by prosecution, as an end ; and there is a fol-
lowing by imitation, as a pattern. The word tells us which
is meant there; if you be imitators, it shall be in the power
of none eventually to do you any harm. Imitators of what ?
we read of that which is good ; it is (of the good) that which
is good carries a man's mind presently to apprehend that it
is some created goodness that is there spoken of^ that Ave are
to follow; but the following being imitation, it is not enough
for a man to imitate any created good, be it never so great,
never so high, of never so excellent a kind, I must not inii^
tate that good, but be it, have it, possess it. But the ex-
pression is of the good, and so there is none good but God,
682 R KG li Nil RATION :
" none good but one, that is God." I will take care for my
own divine seed and offspring that I have in this world ; I
will save them from harm, as far as is needful, so as to
bring them safe to the everlasting kingdom that 1 design them
to. And why ? and upon what account ? — Because they
are mine ; my image is upon them ; they are imitators of
the good, they resemble the good, they may call the good,
Fat4ier.
Objection. But all this while it may be said. What sort
of thing are you describing? a thing fled from our world?
Why, sir, you do but describe an idea, a chimerical thing ;
M'here is there such goodness ? or, where is there such a
good sort of creatures to be found ? Sure we must ga
as high as the regions of bliss to see such a sort of good
people.
Answer. Yes, it was this apprehension that made me the
more intent to enlarge upon this head, and spend this dis-
course upon it. This is looked upon as if it were a thing
exiled from the world, fled from the earth. But oh! what
a dismal mistake and delusion is it if men will enterain
such an imagination, that such goodness is to be found no 1
where but in heaven ? No, heaven must be let dow^i into "
our world, or else it will never have any inhabitants out of
it, it prepares its own inhabitants first; they that are born
again are born from above, from heaven. There must be
an heavenly descent, a descent of the divine Spirit from
above entering the souls of men, forming them, moulding
them, renewing them in the spirit of their minds, writing
the divine law there; which in reference to the second
table of it is all summed up in this, Liove thy neighbour
as thyself. Harm another ? Why, I can no more do it than
I can harm myself. Take pleasure in another's harm ? I
can no more do it than I can take pleasure in my own. Be
spiteful towards another? Am I ever spiteful towards my-
self? full of malice towards others? Am I ever malicious
towards myself? or vindictive or implacable ? Regenera-
tion is the writing of the law of God in the heart, impress-
ing the divine image there ; love to God will come into
another order of heads. But this love, wherein we imitate
his, is love to others. Love to men, if it have place in no
inhabitants of this earth, there is no more going from earth
to heaven. Heaven must make inhabitants for itself in our
world, who are to be so prepared and formed as to be made
meet for an inheritance with the saints in light. In this sad
degenerate age wherein we live, indeed such goodness is
SER. XLvi.) What it signifies as a Divine Birth. 583
apprehended too great a rarity to be tliought a reality;
it is too rare a thing to be taken for a real thing. A very sad
case ! as indeed conversions are very unfre(iuent, and it is a
fearful thing to consider how long the gospel may be diffused
(which should evangelize the world, and transform men
into the divine, likeness) before it proves the savour of life !
Kow generally it is a deadly savour is dismal to think 1
And proportionably instances of a regenerating v.ork are rare
and unfrecjuent. And the regenerating principle (where it
is) is low and languishing, is not conspicuous, doth not
shine forth. The contraries to it do shew forth themselves
in so obvious and frequent appearances, that these evidences
and fruits of the divine goodness cannot be seen : as it is a
very rare thing for persons to come as returning prodigals,
renewed, converted, changed, transformed, and to pour out
their tear« and lamentations and self-bemoanings into a
Redeemer's bosom, and by him to their heavenly Father,
so it is proportionably rare for Christians to make such dis-
coveries of a good spirit towards one another, to pour out
complaints and tears and self-bemoanings into one anothers
bosoms : as if there was no such rule as that, confess your
faults one to another, and pray one for another; as if that
text were thought to have come into the Bible as a casualty,
and stood there for nothing. How rare are instances of
any such fruit and exemplification of the divine goodness,
as to hear it said by any ; Oh ! friend. Christian brother,
I have offended you, I am grieved for it; it grieves me that
I have grieved you! Where is this to be found? These
things are just such rarities as the return of wandenng sin-
ners into the bosom of God through Christ. A sad token
of a departing divine Spirit ! in a great measure sadly de-
parting, almost gone. Religion would otherwise be ano-
ther thing ; the rules and precepts of it would turn into
example more frequently.
But this is one thing, and so great a thing, that it ought
not to have been passed over. They that are born of God,
bear his image even in this thing, beneficent goodness, a
goodness of temper, a benignity which speaks them the
children of this Father, so as that their temper cannot
change by the greatest malignity that they have expe-
rienced, and are many times the subjects of from others. It
spends itself upon them, " love your enemies, do good to
them that hate you, pray for them that despitefully use you
and persecute you;" bless them while they curse you, ex-
press the greatness of your kindness, love and concern for
584 regeneration:
them when they are designing to ruin and undo you. And
for what ? that ye may be the children of your heavenly
Father, that you may appear so, that it may be seen that
he hath a divine offspring in this world, Matt. v. 44, 45.
He doth good to enemies, otherwise what might become of
you ? Might it have been said of any of you. Oh, if he did
tiot know how to spare an enemy, nay to oblige an enemy,
and conquer an enemy by kindness and goodness, what
would become of anv of us all.
SERMON XLVII*.
I JOHN V. I.
Wliosoever believeth that Jesus is the Christ, is born of God.
Now, if after all that hath been said upon this account;,
I would give you an epitome, or the description of one born
of God by this peculiar character, I could not more fitly
give it than out of that thirteenth chapter of the first epistle
to the Corinthians. If it should be enquired what sort of
thing is this divine birth, whereof we heard so much which
is to be sought out in this world ? Since we hear of such
productions among men, what sort of thing is it ? or what
sort of person is he whom it will denominate to be born of
God ? a divine and heaven-born creature ? If any should
imagine with themselves a divine creature among men,
what must he be ? Is he one that doth excel in eloquence
more than human, even seraphical, angelical itself? Is he
one that can speak with the tongue of men and angels? Is this
he ? or is it a man of profound speculation, that can search
and penetrate into all mysteries ? Is it one that abounds in
knowledge, so as to comprehend (as far as it is possible to
humanity) all knowledge ? Is it he that hath so extraordi-
nary a faith that he can work you miracles every hour of
the day, and remove a thousand mountains with a breath ?
Is it one that is a greater miracle himself in this world in
respect of the extraordinary good works which he can in-
duce himself to do ? And the greater miracle, for that he
can do them without any principle, bestow all that he hath,
Preached June 17. 1601.
sKR. XLVu.) What it signijies as a Divine Mirth. 685
all his goods to feed the poor? Is it one that burns in so
hot a zeal for this or that private opinion, this conceit, or
fancy of his own, tliat it hath even set his whole soul on tire,
and when that is done can be content to sacrifice his body
too, and throw that into flames in defence of his opinion?
Is it such an one as this, or is that such a tiling, a thing
born of God ? No ; it is such a thing as without which all
these are mere nothings, will make a man no better than
soundingbrassor a tinkling cymbal, will turn to no account
to him in all the world, profit him just nothing, as the
Apostle there speaks.
Well, what then is it? It is an habit of soul made up of
goodness. It is when a propension to do good is (as it
were) all a man's soul. It is such a sort of thing as whereof
divine love (which cannot but be from above, from God
himself who is love) is the internal constituent form; which
therefore runs out into all suitable exercises, appearances,
and demonstrations of itself upon all occasions : it is such a
sort of thing as suffereth long, and is kind ; the wonder
lies in the connexion, suffers long and is kind ; that being
long (as all good men must expect to be more or less in
such an evil world as this is) in a suffering state is not
soured thereby, not imbittered, not tiu'ued into acrimony,
suffers long, and is Still kind, full of benignity, patient of
any evil done him, but inclined to do none to any other.
It is such a thing that envieth not another man's excel-
lency, nor doth boast hisown ; envieth not, vaunteth not itself,
nor is puffed up ; it is such a thing that doth not behave it-
self unseemly, keeps on a steady cotu'sp, agreeable uniform
course, self-agreeable, and therefore cannot allow itself in
that w^hichshall be unseemly,unbecoming, unto a discerning
or judicious eye; it is such a thing as will suffer a man to
have no private interest of his own in opposition to the com-
mon interest of the universal Lord of all, or that shall be in
a real or actual competition with the rightful good of any
other; seeketh not its own things, is not easily provoked,
not apt to take offence, not humoursomely captious, so as
that none knows how to converse with it or take hold of it ;
it is such a thing as thinketh no evil, neither thinketh evil
of others, nor thinks evil against others ; neither apt without
cause to take up an ill opinion of another, nor lay designs
to do him hurt; it is such a thing as rejoiceth not in ini-
quity, cannot do so, looks upon the evil of other men with
regret, wishes it not to be, and never indulgeth any evil
inclination of its own unto private advantage, &o as to
586 REGENERATION :
have the occasion of glorying, this or that I got by an un-
lawful act, or by pursuing or prosecuting an unjust design
and in an undue course, but such a thing as rejoiceth in the
truth, in walking uprightly, in a plain and unexceptionable
way. It is finally, such a thing as " beareth all things, be-
lieveth all things, hopeth all things, endureth all things."
This needs no paraphrase: in sum, it is such a thing as
carries eternity in its own nature; to wit, when many ex-
traordinary gifts, glittering excellencies, that were designed
but to be temporary and to serve some present purpose,
shall fail and vanish and fade away ; the gift of tongues,
of speculative knowledge, miraculous faith, zeal for opi-
nions, and the like ; when they shall all fail, this shall never
fail, but go into eternity, hath its glory perfected there, as
being the greatest of the three things that are here con-
comitant, faith, hope, charity ; but the greatest of these is
charity.
I thus insist that among Christians such a thing as this
may not be lightly thought of, as if it were an indifferent
and dispensable matter, about Which we did not much need
to concern ourselves ; which is indeed the reproach of the
Christian name, and that than which nothing doth more to
obstruct and hinder the diffusion and progress of Chris
tianity in the world.
It must recommend itself by its ov/n goodness, and by
telling men to their own sense, that it is a thing that bet-
ters the world, and which, (so far as it doth obtain and take
place) brings men discernibly and tends to bring them into
a good and happy state, would make this earth a very
heaven might it but generally take place in it. And the
consideration of other scriptures makes me think this
ought to be the more pressed and insisted upon. I shall
turn you to a few (but they are most weighty ones) to
our present purpose ; and I desire you therefore to weigh
them accordingly.
If you look to Gal. v. you will find the contraries to this
divine principle strangely matched and sorted ; to wit,
hatred, variance, emulation, wrath, strife, seditions, envy-
ings, in the 20th and 21st verses ; you find them sorted with
idolatry, witchcraft, adultery, fornication, heresies, mur-
ders, drunkenness, revelUngs, and such like. These do
keep company; it seems they are not unfit company for
one another, or to be sorted and put together.
Let me carry you to another epistle of this same Apostle,
lipb. iv. 30, 31, 32, when he had given that great and
SBR. xLVii.) fVhat ii signijies as a Divine Birth. 587
tender charge. " Grieve not the Holy Spirit of God, whereby
ye are sealed to the day of redemption ;" he immediately sub-
joins, " Let all bitternes and wrath and anger, and clamour
and evil speaking, be put away from you, with all lying."
What is the import of all this, but that these things do
most directly tend to grieve that Spirit by which we must
be sealed (if ever we be sealed up) to the day of redemp-
tion ; we grieve him whom we expect to comfort us : that
is his peculiar title and style, the Spirit of Grace. The
pseudo-Christians, or apostates from Christianity (that the
Apostle speaks of with so much severity in divers places of
that Epistle to the Hebrews) they are such " as crucify to
themselves afresh the Son of God, and put him to open
shame, and do despite to the Spirit of Grace." The most
wicked and mischievous thing in all the world, to spite the
Spirit of Grace, the Spirit of all kindness and love, and
goodness and benignity. Wherever this work is done, the
regenerating work ; wherever any are truly said to be born
of God, the Spirit is the immediate agent, they are born of
the Spirit ; being born of water signifies nothing without
this. What do you tell me of mere figurative Christianity,
mere symbolical Christianity, the sign without the thing !
except, besides the being born of water, there be the being
born of the Spirit too (signified by that water) you can
never enter into the kingdom of God, can never so much
as see it : whatsoever tends to spite this Spirit which rege-
nerates, doth certainly very ill agree with the regenerating
principle, with the work of regeneration itself; nothing
can be more unsuitable to our being born of God than to
cherish and indulge that in himself which spites and vexeth
and grieves that Spirit which is the immediate agent in his
regeneration.
If I should carry you yet a little further to another of that
Apostle's epistles, Coloss. iii. " Having put on the new man,
which is renewed in knowledge after the image of him that
created him;" then put on " as the elect of God (holy and
beloved) bowels of mercies, kindness, humbleness of mind,
meekness, longsuftering, and forgiving one another, if
any man have a quarrel against any: even as Christ forgave
you, so also do ye. But above all these things put on cha-
rity, which is the bond of perfectness. And let the peace of
God rule in your hearts, unto which also ye are called in
one body; and be thankful." It is a rebellion against the
divine call by which we are called in one body to indulge
588 REGENERATION :
ourselves in the contraries to the before enjoined things,
bowels of mercy, kindness, forgiveness, and the like.
And you may see how agreeably the holy men of God
speak about these things one to another. Let me but lead
you to what we find from another Apostle, James iii. 13.
" Who is a wise man and endued with knowledge among
you ? let him shew out of a good conversation his works
with meekness of wisdom. But if you have bitter envying
and strife in your hearts, glory not, and lie not against the
truth. This wisdom descendeth not from above, but is
earthly, sensual, devilish. For where envying and strife
is, there is confusion and every evil work. But the wis-
dom that is from above is first pure, then peaceable, gentle,
easy to be entreated, full of mercy and good fruits, without
partiality, and without hypocrisy. And the fruit of righ-
teousness is sown in peace for them that make peace."
Kere are two opposite principles, that which makes the
import of this context the more apparently weighty, and of
the greatest importance imaginable : the one is said to be
from above, and the other from beneath ; the one is thercr
fore the regenerate principle, belonging to the new nature
unto this divine birth ; and the other fetcheth its parentage
from hell, so vastly disagreeing, so directly opposite are
these two, not as heaven and earth, but as heaven and hell
itself. If you have bitter envyings and strife in your heart,
glory not, this wisdom is not from above (this same genius,
this spirit, wisdom and folly being the characters of good
men and bad in the ordinary language of scripture) this
wisdom that is cognate with evil. Envy and strife and
wrath and bitterness, is of no heavenly descent, it descends
not from above, it hath no kindred, no alliance with those
calm, serene, pure, and peaceful regions. No; quite con-
trary, but it is first pure, then peaceable, gentle and easy
to be entreated, so that in contests there will not be a per-
petual insisting, inflexibly, I am in the right, and I will
not yield an hair : and the other as stiff as he. No, I am
in the right, and I will yield as little as you. This wisdom
is not from above, it is from beneath ; that which is from
above is easy to be entreated, can tell how to yield when it
is opportune, and when the case manifestly requires it.
And so the fruit of righteousness is sown in peace (that
hath agreeable soil wherein it will take) with them that
love peace.
And to bring you back at last to this same Apostle froiii
3KR. XLVii.) What it ilgmijien as a Divine lilrth. 589
whom we took our text ; do but look back to the third
cha{)ter of this epistle, hoAv mighty a stress is laid upon this
one thing, divine love among Christians as brethren. " We
know that we have passed from death to life, in that we
love the brethren; he that loveth not his brother abideth
in death." And I liave told you in the beginning of this dis-
course, that it ought to be remote from us to think him
only a brother that is of our own opinion or persuasion, or
party. But as all are brethren upon one common account,
so go to the more peculiar and special account, all good
men are brethren upon that account, all that bear the same
divine image, alljthat do appear born from above. And he
that so loveth not his brother, abideth in death. A killjng
word it shcndd be unto the contrary principle, that is apt to
break forth in continual vexatious and grievous things to-
wards them that are brethren.
And if }0u look back in the same chapter, to the tenth
verse, you see what his theme is: he is distinguishing those
that are born of God from the rest of the world. "Whosoever
is born of God," verse 9, doth not commit sin ; doth not
industriously set himself to pursue or persist in an evil and
forbidden course, doth not make sin, is not a worker of
iniquity, that is not his trade (as many men's callings are
denominated from the things they make,) one in whom
wickedness is the governing thing, and with M'hom it is an
habitual thing, it runs through his life : but he that is born
of God is no sin-maker, is not a worker of iniquity. But
how are such distinguished from them that are not such?
Why, in this the children of God (that are born of God)
are manifest, and the children of the devil; whosoever doth
not righteousness is not of God, neither he that loveth not
his brother. Taking this in as a matter so intimately con-
junct with the divine life, ^vheresoever it is, love to one's
brother, the children of God, and the children of the devil,
are manifest in this; to wit, that they who are the children
of God, they do work righteouncss ; he that doth not so is not
of God, neither he that loveth not his brother ; he hath that
principle in him that speaks him to abide in death, the
divine life hath not yet obtained, hath not yet a place in
him.
Objection. But it may be said. It is impossible that the
regenerating spirit should exist and have being at all where
these contraries are to be found ?
Ansvcer. In short, it must be said, not where they govern,
Jiot where they ordinarily prevail, this divine creature of
590 RBGENttaATION :
which I am speaking, this creature born of God, take it in
the whole complex of it, it is so Christ-like a thing, that
sometimes in scripture it bears his very name, it is called
Christ, " Christ in you the hope of glory," Col. i.27. And if
you will consider it in its similitude to Christ, and under
that name (as the scripture doth warrant us, even to place
the very name upon this thing) then where it is amidst
these prevailing contraries (as thny maybe for the present
prevailing, though they do not habitually prevail) it may
be (as I may say) Christ crucified, Christ in torture, Christ
nailed on the cross, and Christ put to open shame, where
such things do appear, break torth, and come in view: no-
thing is more plain. So that of all things in the world that
can come under common notice, this is what Christians
should abhor from, and studiously take care of, that if
they will name that worthy name, if they will court to be
denominated by it, they may not reproach that name, and
throw dishonour and infamy upon him whose name they
bear ; as if Christianity were to get nothing but ignominy
by their being called Christians.
This, therefore, is a further resemblance of God that is to
be found in them that are born of him ; or that we must
expect to be impressed upon the divine birth, it is a crea-
ture (as it were) made up of goodness.
I shall go on with some other that yet remains to be
spoken to.
Tenthly, This creature, bora of God, it is evidently charac-
terized by its constant aspirings to the perfection of the
heavenly state ; and therein it hath the image on it of his
divine Parent, whom we are taught to consider and con-
c eive of as having his glorious residence above, as the re-
n lanifesting and displaying his glory, and most fully com-
municating himself; and are taught when we apply to him,
tf » apply to him under that notion, as our Father who is in
h eaven. And this same divhie principle is itself from above;
h e that is born {(^.vccBev) from above, it is he only that can
s(je, can enter into the kingdom of God : this divine prin-
c iple prompts them to look upwards.
There is therefore a character of heavenUness upon this
cireature. " Blessed be the God and Father of our Lord
Jfesus Christ, (says the Apostle Peter) who according to his
JibundtUit mercy hath begotten us again unto a Uvely hope
(hope is there objectively taken, as the next words put in
^)pj)osition do shew) to an inheritance incorruptible and
undefiled, ai^id that fadeth not away, reserved in heaven for
sEU. xr.vii.) H'hat it signifies as a Divine 2iiyt}i. 591
us." This creature, as it is born from heaven, so it is born
to heaven, or for heaven. Tlicre is an heavenhness im-
prest upon it, thither it tends,, thither it breathes, thither it
aspires, flies upwards as the sparks do, it labours to be ga-
thered up into the region of good souls and spirits, where
all are perfected together. They that have received the
first fruits of the Spirit do groan (aspire within themselves)
waiting for the adoption, tlie redemption of the body, that
is waiting for the ultimate perfection of the state they are
born for and designed unto. They that have received the
first fruits of the Spirit, to wit, all the regenerate, as soon
as they come to be regenerate, they have received the first
fruits of the Spirit, then they begin to aspire, as soon as
they are born they breathe, and as soon as they breathe
they breathe upwards, heavenward. They that have re-
ceived the first fruits of the spirit do groan inwardly, or
within themselves, for the adoption, to wit, the redemp-
tion of the body; they aspire for this, and for the state that
doth belong to them as sons, and the perfection of it.
It is to be observed that adoption in the theological sense of
it may be taken two ways, as in the civil we find that
among the Romans there were two sorts of adoptions, or
two degrees of it rather. There was first the private adop-
tion, when any did give but some private intimation or sig-
nification that he intended to take such an one for his son,
but there was afterwards the public or forensick adoption,
when the person was adopted by such an one inforo, when
it was made a public act, and accordingly inrolled in their
public records. And so is the complete and consummate
glory of the resurrection, of the risen state, here called the
adoption. Another verse in that viii. Rom. — 19, compared
with verse 23, calls it the manifestation of the sons of God,
waiting for the adoption, to wit, the time and season for
the manifestation of the sons of God : when they shall be
owned to be his sons, when it shall be openly declared and
known who they are. And this is the state that they who
have received the first fruits of the Spirit do aspire to ; so
as to be content with nothing beneath, or on this side that:
I am born an heir to glory, or the ultimate perfection of
that state to which I am born, and whereof by divine de-
signation I am capable, to that I aspire, and can take up
with nothing beneath it, nothing short of it. They that con-
tinually grovel in the dust of this earth, never think an
higher or a nobler thought, are these born of God ? are
these of the divine ofispring? What an inconsisten;", and
592 ' nEGENERATIOX :
absurdity is that ! They that perpetually mind earthly
things, have no business in this world but to feed, and dress,
and please their flesh, without any thought or concern for
the immortal spirit. Are they born of God ? No ; they that
are so born, so well born, have aspirations suitable to the
nobility of their birth and parentage, thither they aspire.
But as the things hitherto mentioned are imitations or
resemblances of God, in respect of such of his excellencies
as are wont to pass under the name or notion of communi-
cable for the most part, I shall name some more that go
under the notion morestrictly of incommunicable, wherein,
though there is not that similitude, yet there is some corres-
pondence : as with respect to the infiniteness of God, I shall
give an instance therein. And with respect to his self-
sufficiency, under that head I shall only speak to these two
things ; and though there is not so proper a similitude and
likeness, yet there is some correspondence in this divine
birth, as such things as these belonging to the very being of
God. As there is.
Eleventhly, An unlimited largeness of spirit ; not infinite-
ness in the positive sense, but a negative sort of infinite-
ness, of unboundedness, in particular respects that I shall
mention to you.
i. There is an unlimitedness, so as not to be confined to
this present world. No, saith one that is born of God, it is
too little a thing, too scant a thing. One born of God hath
thereupon a sj>irit too big for all this world. As that Avorthy
said, I earnestly protested I would not be j)ut off" with such
a portion. This earth is too little a thing for me, (saith one
that is born of God,) I cannot be confined to it. Nor,
ii. Can such an one be confined to time : his prospect is
still larger, he looks forward, " he seeks for honour, and gloiy,
and immortality, and eternal life." Rom. ii. "• And,
iii. He is not confined in respect of any degrees of truly
divine knowledge and grace, he never knows so much in
that kind but he still covets to know more; and he never hath
so much of grace and the image of God, but he still affects
to have more. And,
iv. He is uncon fined in respect of service unto him whose
he is, unto his divine Parent. It is his interest, I must serve
while I have any being. And he always thinks he hath never
done enough if he hath done much, for he reckons
himself still under obhgation to do more. So it is with one
that is born of God. And then,
Twelfthly, He resembles God in his self sufficiency. This
SER. X'Lvii.) Jrhat it signifies as a Divine Birth. 593
moi;t incommiinicabie rittrlbnte o/ the Divine Being*, to be
seir-siillicieut. One that i'- burn o'i God iiatli a subordirmte
self-snHiciency, to wit, by i^raclous vouclifateincnt lie liath
that in himself, with ^vllich ho is content : not in cxchision
to Go'J, but to interior thing?, to the creature. The ijood
man is sati-vficd from himself, he is constituted a fountain to
himself. Pror. xiv. 24. A fountain fed from an hig^hcr
fountain. God hath made him a living- spring within himself,
so that he needs not another ; dolh not need to depend upon
this or that, or the other creature; so as to reckon that
if he lose that he is undone. As that wretch cried out,
'• Ye have taken away my gods, (meauhig his idol?,) and
what have I more?" Every unregencratc person hath some
such idol or o.'her, which he reckons his all. Ye have taken
away my gods, and what liave I more ? When the v,\orld is
gone, when honour and grandeur arc gone, when v\"calth and
riches, tliis or that pleasant seat gone, Ye have t:iken away
my gods, and what have I more ? No, the regenerate soul
hath learnt that doctrine, ne I do not need to range,
to forage ; if I can enjoy God at home in my own soul, I liave
enough. Such a kind of self-sufficiency as that of Jacob,
lie had all; when Esau compliantly said to him, " 1 have
enough;" but I, saith he, have' all. So the apostle,
Phil. iv. 18, " I have all, and abound." Let your conversation
be without covetousnes?, and be content v.-ith such things
as ye have ; for he hath said, 1 will never leave thee, nor
forsake thee ; there is the emphasis. Thou shalt have my
presence, God will always render himself present, will never
leave them, nor forsake tliem. Therefore be content with
what you have. There is a self-suftkiency belonging to a
good man, in exclusion to external good things, he can
live without them.
But how will your body live without them ? Why,
may such an one say, I can live v.^ith that, 1 am such a sort
of creature, as can be in the body, and be cut of the body ;
it is not necessary for me to live in this fiesh, my God is my
all, and he is pleased to join himself intimately, inwardly to
}ne, and in him I have all. AVhom have I in heaven but
thee? And there is notliing on earth that 1 desire besides thee.
These are so many manifest imitations and resemblances of
God that are to be found in this divine creature, v.'ho is born
of him 5 and all these things (as you might take notice) do
belong to this regenerate, heaven-born soul, as God is his
Parent. BHt (as I told you) the relation is nuitual, out of
this divine birth results the relation, and relation is mutual
VOL. VIII. 2Q
594 regeneration:
between God and them. He is a Father to them, and they
children to him ; paternity and fihation do enforce one
another. Is God a Father to them ? Then he must in
begetting them, and when they are born of him, impress
on them such characters as resemble him. But then are
they also his children, then must there be also such things
found in them as do answer their relation to God as such ;
there must be chddlike dispositions towards him of whom
they are begotten. Several things will come under that
head ; as the dependance of children, the love of children
towards their Father, they love him that begat, there is love
immediately towards him that begat them. To pretend to
be born of God, and not love him, is of all things the
most contradictious, absurd, and self-confuting pretence.
Then there is the reverence of him as their Father ; honour
thy father and mother. If I be a father, where is my
honour ? There must be obedience to him as their Father.
Children, obey your parents in the Lord; and be subject
to the Father of spirits, that you may live. It is mortal to
you not to be subject ; to rebel is to die ; to disobey is to
declare yourself none of the family, it is even to protest
against the relation.
The mentioning of all these things, one would think,
should occasion many throbbing hearts among us. If God
have such a work as this to do in this world, to raise up a
divine offspring to himself among men ; and if that gospel
which he hath sent is to be the regenerating instrument.
" Of his own will begat he us by the word of truth," Jas.i. 18,
that we might be a nobler sort of creatures. A more
glorious sort than the rest of the miscreant vrorld are : if the
case be so, then while I live under the gospel, which is
appointed on purpose for begetting children to God, what
do I find done upon my soul ? What impressions are there,
wherein I do differ from other men ? Is thei'e no difference
between the children of God and the children of that other
father, that worst of fathers f Is there no difference be-
tween heaven and hell ? Some do think we can confound and
mingle them. Oh, methinks, it should cause great palpita-
tions of heart. What do I find inwrought into my soul, that
looks like a divine nature ? One born of God, and that
may suit and answer the end for which he sent his Son to
be a Jesus, and Jesus to be a Christ in this world, by faith
to be acknowledged and owned as such ? That must be an
high and noble design ! It challengeth very deep and
searching thoughts of heart to be employed about it, What
SER. XLViif.) Jfliat it signifies as a Divine Birth. 595
is doing- of it in niv soul ? When wc sec how little is done,
how little effect tUc g'ospel hath, what a miscnrrying- womb
it is for the most j)aiM, it may make many a sad misgiving
heart among* ns. What, hath God no children to raise up
in our days, and in this part of the world ? Hath he done
with the converting" of souls ? Bcg'etting and regenerating
ihcm in his own image, when they go from day to day,
from week to week, and from year to year^ with the same
unrcgenerate hearts, just what they Mere under the minis-
tration which is appointed to minister life and spirit to souls ?
To remain still the same that one was, what will the issue
of this be ? What, if time should expire with us now?
SERMON XLVIII.^^
I JOHN V. I.
WJwsoever belicvetJi that Jesus is the Christy is horn of God.
I shall now return to what was the last time only intima-
ted ; to wit. That as this being born of God doth not only
infer that he is a Father to them, and that, therefore, he
must in this work beget such things in them as do resemble
him ; so herein also they become children to him ; and
therefore in this work there must be such impressions made
in them, and upon their spirits, as are suitable to their
relation as children ; childlike dispositions towards him as
their Father, must be understood to be inwrought ; and
they are such as these.
First. An high honour and reverence for him. This is
suitable to their state as children born of God, that they have
high and honourable thoughts of him. If parents, as such
do claim this from their children, most of all the supreme
Parent must. It is even, in reference to inferior relatives
in this kind and under this denomination, a law of nature.
Honour thy father and thy mother. It cannot be supposed,
that tliey that are born of God should be so unnatural children
to their divine and heavenly Parent as not to have him in the
highest honour. "If I be a Father, where is mine honour,"
saithhe, Mai. i. 6. Itrequires to bedeeplyandsadly consider-
ed under what notion are we here: Is it not under the notion
of God's children ? To pretend ourselves to be such, and
not to have the highest veneration and honour for our
* Preached June 34th, 1694.
2 Q2
596
REGENERATION
divine Parent, is a contradiction and a moclvery ; it is an
interpretative disowning and disclaiming the relation. It is
more than saying, it is a signifying practically, tliat we are
none of his children, if we most liighly hononr him not in
our hearts and souls. What must he said in this case hy
them who go from day to day, and not so much as a thought,
least of all a great thought, an adoring and honouring
thought of that God vdiosc children they pretend to he !
Secondly. Another childlike disposition towards him that
must be in them that are born of him, is a depending dispo-
sition ; their liearts being formed to dependence. There is
nothing more childlike than to depend upon a parent, the
wisdom of a parent, the care and conduct of a parent, tliis is
childlike. Do I say I am born of God ? Do I then live a
depending life ? How is the habit of my soul ? Is it formed
to dependence if I in every thing conti'ive for myself
without reference to him ; never thinking I have a Father
above tliat concerns himself in my affairs ? doth this speak
being born of God, or doth it not speak quite contrary ?
Trusting him with all our concerns, is that which such a
relation claims, and doth involve and include in it, which
therefore implies, that nothing can be so agreeable and (as
it were) connatural unto the spirit of one born of God, as
a praying disposition ; for that is a depending disposition ;
if prayer be notamereform,andnothingelse, apieceof empty
formality, it must carry dependence in it. It is no prayer
wherein there is not dependence and expectation still
included. To them that are God's children nothing can be
more agreeable tlian to live a prayerful life, to be much in
prayer ; this is dependence, this speaks dependence, in
every case j)resently to run to our Fatlier. " I will go and
spread all before him : for my love, they are my enemies,
but I give myself to prayer, saitii the Psalmist." Ps. cix. 4.
So we translate it, but there is no more in the Hebrew text,
but " I prayei-," as if he were all composed of prayer,
made up of prayer; let other men take their own courses,
(as if he had said,) this is mine, lam for prayer.
It is under this notion that our Saviour directs prayer,
(which also in the days of his flesh he so much practised
himself,) " When thou prayest, enter into thy closet, and
shut the door, and pray to thy Father that seest in secret,
and he shall reward thee openly." Matt, vi .6.What,have I a
Father, and shall I not pray to him ? A Father in heave n,a
heavenly Father, and not pray to him ? What a self-
fontradicting pretence is that in th^ni that; say, God is their
SKR. xLViii.) JVJtal it s'tgnifies as a Divine Birth. 597
Father, that they arc born of \\\m, but kno\v not wliat
belongs to prayer, and to tliat (iepen(lencenj)on him which
is cxprcst in prayer ! And there are t^vo things, or t\vo
heads of things, in reference Avhcreunto this dependence is
to have its exercise, to M'it, in reference to onr present and.
temporary concernments, and in reference to our future
and eternal concernments.
i. In reference to our present and temporary concern-
ments here in this world : The dependence of a child will
Jiot allow him to be excessively solicitous; so to torture
himself with vexations cares, to take thougiit with anxiety
what he shall eat, and drink, and put on ; for after all
these thing <!o the Gentiles seek : to Mit, Avith anxiety, as if
the press and M-eight lay v.iiolly upon themselves, " but
your heavenly Father knoweth tliat you have need of all
these things." Matt. vi. compared with Luke xii. 36. Why,
have you not a Father, and doth he not knovv^ Avhat you
Jieed ? You are to use a prudeiit care in the way of your duty ;
but you are not to use a tormenting care, a care that doth
no good, but hurt only ; a care that cannot add one cubit to
your stature. Take heed of such a care, it doth not consist
M'ith the relation of chilch'cn to an heavenly Father. And,
•ii. In reference to our eternal concernments. " Fear not,
little flock, it is your Father's good pleasure to give you
the kingdom." Do not fear. Are you the children cf such
a father, and will not your father provide for you as his
own chihlren? Yes, he will provide for you after the rate
of a kingdom : he will make you con)muuicate in the king-
dom, if you depend upon his pleasure. And it is a thing
he doth with pleasure. He pieaseth himself in it, in that
display and manifestation of his glory, and nuniificent
bounty. I will now declare openly to the Vv-orld that I own
these for my children ; then is " the manifestation of the
sons of God," (as the expression is Rom. viii. 19.) When
all the sons of God are to have an open, compleat, formal,
magniticent a(iOj)tiou declared before angels and men. This
is that Mhich the depending spirit of his children prompts
them to exi)ect. And they exercise dependence tliis way,
and exert it upon this account in reference to their eter-
nal concernments. I find there arc no great things to be
had here in this world, by v.'hich God distinguisheth his
children from other men; lie (k)th not distinguish them by
Avhat tliey are to possess and enjoy of external good things
here; and they are tauglit to lay no great stress upon any
such things ; but they are taught to dei)end upon a king-
dom for ample provision herca.fter, v.herein he will deal
598 regeneration:
with them like a God. And it is their Father's pleasure
to give them this kingdom, and upon this they are ,to
depend. It will go well enough with me hereafter, ^md
therefore 1 am little solicitous what occurs to, or befalls, me
in my present transient state. Again,
Thirdly. Another child-like disposition that must be found
in them that are born of God, is love. Love to him as their
Father. He is an unnatural monster, and not a child, that
doth not love his father and ])arent : and you see how ex-
press the words of this very verse are to this purpose,
*^ Whosoever believeth that Jesus is the Christ, is born of
God. And every one that loveth him that begat, loveth
them also that are begotten of him." You see how this is
connected with what goes immediately before, taking it for
granted, that he that " is born of God, loveth him that
begat him." It is not affirmed, but supposed; it is not
directly affirmed, as if it needed an affirmation. This
being obvious to every one's view and thoughts, that for
all them that are born of God, they must love him that
begat them, a thing that follows of course. Are you born
of God 1' Then you do love him that begat you.
And whereas we are told (as you have had sometimes
occasion given to take notice, chap. iii. of this epistle,) "by
this the children of God are manifest, and the children of
the devil." The children of God cannot be manifest in
distinction from them that are of another parentage, in
any thing more than this, their " loving him that begat."
Loving him of whom they are born, as it is a trying, so
it is, and ought to be a satisfying character in them in
whom it is found. If they are to judge of their estate.
Am I one born of God, yea or no ? They may comfort-
ably conclude well concerning this, I tind a divine love
springing in my soul towards him, my love Avorking God-
ward, Avorking upward shews me my descent, of whom I
am, who it is that begat me. Oh, the wretched case of
those souls that cannot evince their relation to God as their
Father, as being born of him by such a character as this.
Do I say God is my Father? Alas, I love him not, I have
no love for him. If it be said, as Christ tells the Jews,
" I know you, that ye have not the love of God in you,"
how must that sink the soul and spirit of tliat man, in him
that pretends to that relation to God as a father, when
his own heart testifies that lie loves him not ?
Love to the most obvious exertions of that love, wherein
it discovers and manifests itself. Many might be spoken
of, and have been heretofore. 1 shall only mention these
SER. XLVin.) fVhat it signifies as a Divine Birth, 599
two at present, delisfht in his converse, and concern for his
interest : these are expressions of a child-Uke love to God
as a lather.
i. Delight in his converse. Have I any love for him as
my father, when I cannot endure to be conversant with
him? When I decline his presence, I keep up no intercourse
with him, I live a wandering life. Is this like ft child of
God, one born of God? Oh, sadly consider it, and take it
to heart ! We hear this day of such trials as these ; but we
shall know and see a trying day at last, that must put the
everlasting differences between those that were born ot
God, and those that were never born of him. And even
now, if we do but state a judgment day in our own souls,
and erect a tribunal there, what can carry more evidence
and convictiveness in it than this, if we would but deal
impartially with ourselves. Upon this question, do I love
the divine presence, yea or no ; is he my father, and do I
flee his presence, and care not to be in it, when I have no
pretence of necessity? I cannot pretend a necessity to be
out of his presence, as a child may have to be out of his
earthly father's presence. He cannot always be there ; but
the matter admits of no excuse or pretence, — it can be
resolved into nothing b\it disaffeclion. I may be in the
presence of God more, but I will not. You maybe with
liim as soon as you can think a thought. Here is nothing
to be said in this case, but an aversion of heart keei)s you
oiY from him. And what ? Is he your fethcr, and will you
say you are born of him ? How can a man satisfy his mind,
his judgment, and conscience, in such inconsistencies and
contradictions as these. And,
ii. Concern for his interest. This is child-like love to be
deeply concerned, whether he be feared or no, honoured
or no, obeyed or no, in those that are indeed his children.
How doth such affection as this, a filial affection, child-
like love, discover itself? How is it wont to do so ? " Hor-
ror hath taken hold of me (saith the Psalmist,) because of
the M'icked that forsake thy law. I saw transgressors, and
was grieved. Flivers of tears run down my eyes, because
of the wicked that transgress thy law." This is a filial
sense, the sense of a child, of one born of God ; but to
feel no regret in a man's spirit, when the contempt of our
father discovers itself openly in the face of the sun, when
we are so repeatedly told every day, which Avay soever we
look or listen, our'father hath little interest in the world,
he is little regarded, men little concern themselves whe-
ther he is pleased or displeased ; for men to have hearts as
600 REGENERATION :
atones, ni; concerned, never affected in sucli cases as these,
is this cl) Id-like? Doth this carry the signification Avithit
of my being- a child of God, bom of him? Again,
Fourthly. Another child-like disposition towards God as a
father, wliich must be in them that are born of him, is a
subjcct-spiriij an obediential frame of spirit towards him.
"Children, obey your parents in the Lord." Eph. vi. 1.
A due obedience even to earthly parents, the fathers of
our flesh, not of our souls (they were never capable of pro-
ducing such a thing in us as an intelligent immortal spirit,)
yet this is a right ciialiengcd unto them. And v.hat ? Is it
not a right to oiu' celestial Father, to obey him and to be
subject to him? To be yvillingly and of choice under his
government, iuider his rule and law ? He that is the
parent of our life and being, he tiiat hath given me a being,
shall not lie give me a law? He that hath given me a
s])iril, sluili not he give mc a command to be received from
his mouth? Oli, ^shen a man's life is notliing else but
rebellion, insolent rebellion, will not suah an one b6 con-
founded within himself, if he be put to answer the question.
Is God your Father? Are you one of his children, or are
you not? '•' How much more (sailh the apostle, Heb. xii.
9,) shall we not be subject to tlie Father of spirits and live?"
You have had fathers of your flesh (saith he,) and they
chastised us, and yc gave them reverence : shall v,-e not
much more be subject to the Fatlier of spirits and live ?
How came I to have a spirit in me, an intelligent immor-
tal spirit, such a sort of being as can think, that is by so
noble powers distinguished from a clod, a piece of clay?
How came I to have such a being? And if there be a
superadded divine principle, so as that God is my father,
not only having faslnoncd my spirit in me, put an im-
mortal understanding spirit in me, but by giving a princi-
ple of holiness also in superaddition thereunto ; I am under
a double ol)ligation to hini to own him as my Father; and
then shall I not be in subjection to the Father of my
spirit! And v.'hen life lies upon it, shall we not be in sub-
jection to the Father of spirits and live ? What doth that
'imply, l)ut that it is mortal to disobey, mortal not to be
subject? If you will not be subject, ye die for it; every
one must be subject or perish. Subjection and perdition,
they are the disjunctive, and between them any one may
make his choice. Ob, what shall they say, that have
never yet had hearts tauglit to obey, formed to subjection ?
That despise to be governed, that live after their own will,
that contest for the governing power with him that gave
SER. XLViii.] lis Cuitnexiun icitli Paith in Christ. 601
them breath, saying in practice, I Avill not obey, I will
live as J list, I will chiise my own way and course. This
cannot stand with this relation ; it cannot stand with being
born ol" God; it cannot stand with the foregoing- character
last mentioned, love to him, lilial love to him ; " For this is
tlie love ot" God (as you sec presently in the context,) that
we keep his commandments, and his commandments are
not grievous." Tills is the sense of a child, one born of
God (as the next words again do im])ort,) " Whatsoever is
born of God, overcomctli the world." Therefore his com-
mandments are not gi'icvous to such an one ; he is " born
ofGocF," he hath a divine nature in him, that contempers
him to the law and commands of God, so that Isc counts
nothing grievous that God commandeth. When every
thing that lie commands, and the whole state of his govern-
ment is looked upon as a grievance, it is a grievance to be
under the restraint of his law, that I may not live as I
list, that I may not indulge inclinations, covetous inclina-
tions, wrathful inclinations, envious inclinations, vindictive
inclinations 3 no, 1 cannot be governed, I must hive my~
"will. Then you arc no child, then you are not born of
God. He is not your father, if you will not be ruled ; indeed
he despiseth that obedience that proceeds not from love.
" This is the love of God, that we keep his command-
ments ;" to obey him j)lacidiy and of choice, so that this is
the sense of the soul, I had rather obey than not obey. It
is a privilege to be inider his government. If this be not
the sense of the soul, it is the absurdest contradiction
imaginable to pretend to be born of God ; it is a pretence
that overthrov.'s and destroys itselfj to say I am born of
God, but I Avill not be ruled by him.
Thus far you have an accorait vrhat this being born of
God imports ; and no-w you have both parts of the text in
some measure opened — what it is to believe Jesus to ])e the
Christ, and what it is to be born of God. Now, that which
in tlic next place v/as proposed to be also spoken to accord-
ing to the order of discourse, is,
II. The connexion between these tv>'o. And I shall u])on
this head endeavour these two things,
1. To shew that there is a connexion, a most firm con-
nexion between them. And then,
2. To shew you the grounds of it.
1. That there is such a connexion; which is but indeed
to evince the truth of the assertion which the text contains,
" Whosoever believeth that Jesus is the Christ, is born of
God." To evince to you the connexion between these two.
602 REGENERATION :
is but to evince the trutli of the thing asserted, and which
is but tlic same thing- in sense with this, that there is no
such thing as an unregenerate believer : tliat with true be-
lieving, regeneration is co-extent. Nobody doth justly bear
the name of a believer of this, that Jesus is the Christ, of
a believer in Christ, but one that is born of God; or that
any other believing that Jesus is the Christ, not accompa-
nied with regeneration, goes for nothing, if 1 should never
so peremptorily avow it, that I believe Jesus to be the
Christ, and yet am not born of God, it avails me nothing,
it signifies nothing to me. I had as good have said nothing,
as to say I believe Jesus to be the Christ, if I be not born of
God 3 nothing as to any valuable purpose that can serve.
This is that, in the first place, I am to evince to you, that
there is such a connexion between these two, and it is to be
evinced by sundry considerations, which I shall endeavour
to set before you. As,
(1.) Other scriptures do most expressly say the same thing.
Look at John i. 12, 13. " But as many as received him, to
them gave he poMcr to become the sons of God, even to
them that believe on I'is name : which Avere born, not of,
blood, nor of the will of the flesh, nor of the will of man,
but of God." Again,
(2.) The relation of sonship to God is connected with this faith,
, and therefore the participation of that nature in respect where-
of we are said to be born of God, must be connected with this
faith also: for it is not to l)e supposed that adoption and rege-
neration can ])e separated : whom God adoptetli he regenera-
teth ; whosoever believeth, he adopteth. This is the strength
of the argument of the consideration that I am now offering to
you. Do but look back a little to the 23d and 24th verses of the
2d chapter of this epistle, and you find that it is upon this faith
that God owns us as his children, or our having an interest
in him as our father doth depend, to wit, " that Jesus is
the Christ." Upon our owning of this truth (if it be sincerely
and truly owned) this is the consequence, that we now have
God for our fatlter : "Whosoever denieth the Son, the same
hath not the Fathei" ; but he that acknowledgeth the Son
(this is manifestly jncant though not expressed in our copies,
and therefore you have it subjoined in a different character)
hath the Father also." That acknowledgeth the Son — How?
That he is the Christ (as all the drift of the apostle sheweth)
he hath the Father, he hath Gofl for his father, lie hath no
father else ; but with having an interest in God as his father,
his being related to God as his child, is the participation of
the divine nature, connected ; as you see in the close of the
SER. XLViii.) Its Connexion with Faith in Christ. 603
same chapter, " If yc know that he is righteous, ye know
that every one that doeth righteousness is born oi" liini."
Whereupon it immediately followcth, " Behold what man-
ner of love the Father hath bestowed upon us, that we should
be called the sons of God:" See the series of discourse here :
in the latter part of that second chapter, " he that acknow-
ledgeth the Son, hath the Father also ;" God is his father ;
he may say, Ihave a father, an heavenly Father, I have God
for my Father: if he acknowledge the Son, beheve him to
be tlie Christ, if he sincerely do so. But observe, what
the character of such an one must be, he must be able to
evince that he is born of God, by doing righteousness as he
is righteous ; that he hath an holy rectitude inwrought into
his spirit, which is become the fixed habit of his soul; other-
wise it is an absurd pretence that he is born of God, or that
he hath God for his father. And the same thing is as
manifest in that mentioned John i. 12, 13 ; he that receiv-
eth him hath the privilege presently to be called the son of
God. But doth that privilege go alone ? or, is sonship to
God an empty relation ? or, hath that relation no founda-
tion ?. Yes, it hath a foundation — " which were born, not
of blood, nor of the will of tlie flesh, nor of the will of man,
but of God." If they are believers in his name, they are
sons, they are called sons, they are presently in that rela-
tion. But how in relation ? is it a nominal relation only ?
no; but a real one ; founded upon being born of God, " not
of blood, nor of the will of the flesh, nor of the will of man,
but of God." That is a second consideration to evince this
connexion, to wit, that relation goes with this faith, and
therefore the participation of a suitable nature must go Avith
this faith also ; for adoption and regeneration cannot be
separated. And,
(3.) Exemption from condemnation — that hath a certain
connexion with the sincere belief of this, that Jesus is the
Christ; and therefore regeneration must be certainly con-
nected therewith too. They that have this faith are ex-
empt from condemnation, " shall not come into condemna-
tion, but have passed from death unto life," as our Saviour
speaks, John iii. 24. And who are they that are exempt
from condemnation? according to the determination we have
so positively set down, Rom. viii. 1, " There is now no
condemnation to them who are in Cljrist Jesus." You
knoAV that there is no being in Christ Jesus, but by believ-
ing in him, believing him to be the Christ with such a faith
as thereupon drawing the soul into union with him. But do
604 REGENERATION :
you think that any are exempt from condemnation besides
the regenerate, or those that are born of God?
(4.) Title to eternaUife and glory is connected with this faith;
and therefore regeneration must be connected with it too :
" He that believeth in the Son of God, hath everhisting life."
He that beheveth with this fvith hath that hfe in possession
which shall be everlasting life, as one end of the thread
that runs into eternity; that life that admits of no inter-
mission, but hath the begimiings oi it already — " he that
believeth in me shall never die," as our Saviour saith,
John ii. 2(5. He hath tliat life in him that shall never ex-
pire. But can any tliink they hnve an actnal title to eternal
life, to the glories hereafter to be revealed, Avho are not
sons, who are not boi-n of God? it is an inheritance, and who
shall inherit but sons? it is called so many and many times.
1 Pet. i. 3, the apostle solemnly blesseth God for " having
begotten them again unto a lively ho|)e through the resur-
rection of Jesus Christ from the dead, to an inheritance in-
corrnptiblc, and ur.deii!ed, and that fadeth not away." The
title to this everlasiing blessedness and glory and life is
connected with this faith; but it is j)lain it is also connected
with sonship to God; and therefore it is equally coimected
with regeneration, wherein the sonship hath its foundation,
for none can be sons that are not born of him.
(5.) Both this faith and regeneration do ov/e themselves to
the same primary sovereign cause, the divine Spirit, which
sheMs them mest strictly to be connected. This faith is
from the Holy Ghost, and this new birth is from the Holy
Ghost also ; there is but one caxise of both, they are pro-
duced by tlie agency of one and the same Spirit, and there-
fore cannot but be conneted. Tins faith, ^vherever it is, is
a God-begotten thing ; it is a thing that is of divine de-
scent. When the apostle Peter owns Christ so expressly.
Matt. xvi. 10, 17, " Thou art Christ, the Son of the living
God," (which is the faith the text speaks of) — " And Jesus
answered and said unto him. Blessed art thou, Simon Bar-
jona : for fiesh and blood hath not revealed this unto
thee, but my Father which is in heaven." And how
j)lainly are v.e told, 1 Cor. xii. 3, " No man can say
that Jesus is the Lord, (which is the same thing as to say,
he is the Christ ; Lord being the known title of the Me-
diator's ofiice, and of the Messiah in the New Testament,
and in many places of -the Old) but by the Holy Ghost."
And is not the same Holy Ghost the immediate author of
the work of regeneration ? "'Except a man be born again"
SBR. xLvrii.) //.* Connex'toii ivith Faith in Cltntif. 605
of the Spirit, " he cannot enter into the kingdom of God."
The same JSpirit that begets faiih, the same Spirit regene-
rates the soul into the divine image and hkeness by Avhich
they are born of God. And,
(6.) The same gospel is tlie means of the one and the other,
of begetting tliis faith, and of this same divine birth. " Faith
Cometh by hearing, and hearing by tlie word of God," of
the gospel; and it is the same gospel, as the means, that
sonls are regenerate and born again. " Of his o^vn Aviil be-
gat hens with the word of truth," James i. 18; and 1 Pet.
i. 23, " Being born again, not of corruptible seed, but of
incorrnptible, by the word of God," that word " that livetli
and abideth for ever" — when all flesh, as the grass, wither? ;
" and this is that word," (saith he) " M'hich by the gospel
is preached unto you." It is by it you are born again, so that
there is a connexion too iu the secondary, or instrumental
cause, the gospel, as well as in the lirst and most noble
cause, the Spirit of God.
{7.) There is a connexion in one and the same effect, as
for instance, victory over the world. Every one that is a
sincere believer is a victor over this world too. You may
see both a little below the text in this same chapter,
*' Whosoever is born of God, overcometh the world : and
this is the victory that overcometh the world, even our
faith," Who is he that overcometh the v\'orld, but he that
believeth that Jesus is the Son of God ? or, the Christ,
%vhich is all one. And then there is,
(8.) A connexion in respect of the end of the one and the
other. What any are supposed to be brought to by -this
faith, it can never be brought about, or the end at which
that agency can never be attained, but by intervening re-
generation.' W^hy is God so solicitous to have men brought
to this faith in this world ? Why were there commissions
so early given forth for christianizing the M'orld? " Go,
and teach all nations" — and let this be the sum of Avhat is
taught — " Repent and believe the gospel." Why is this faith
to be spread through the world ? It was certainly for the
honour and glory both of the Father and the Son; but shall
either be glorified by having in this world only an unrege-
nerate race, professing faith in Christ, but being like other
men ? More may be said of this hereafter. But, oh ! that
in the mean time U might be seriously thought of, what we
live under the gospel for, and what we are called unto the
profession of the christian name for ? No valuable end
(^an be ^o much as thought of, that will even be reachc(l
606 REGENERATION :
without being born of God. I know not what God is doing
among us at this day ; we hear little, in comparison, of his
ways on souls, what is done upon the hearts and spirits of
men ; we know the Christian name is generally professed
among us, we all go under one denomination of Christians ;
but, oh ! think, think again and again, what an unregene-
rate Christian Avill come to at last ! a Christian, and not
born of God ! a Christian, and nothing of the divine nature
in me, no likeness to Go(l, no filial disposition towards him.
If we have a gospel amongst us that hath made us nothing
else but Christians in name, nominal Christians, shall our
felicity hereafter be like our Christianity here ? Will we
be content with that ? Will the shadow of heaven serve
our turn ? That will prove a real hell. And there will be
a like reality in our heaven as there is in our Christianity.
SERMON XLIX.*
I JOHN V. r.
Whosoever believeih that Jesus is the Christy is born of God.
t
We shall now go on to shew in the next place,
2. What connexion this is ; or, to let you see how these two
are connected with one another — Believing "Jesus to be the
Christ," and being " born of God." Anc), to any thinking,
considering mind, this cannot but be a very desirable thing,
when we meet with such a positive affirmation as this,
" Whosoever believeth that Jesus is the Christ, is born of
God," to be able to perceive the very juncture, the very
point of coincidence, between these two, wherein they do
meet, and (as it were) run into one another ; for otherwise
it may seem strange to have the one of these so expressly
affirmed of the other. And one that hath no discerning of
this same juncture may say, How should this be, that there
should be such an assertion of so great a thing concerning
them that do " believe Jesus to be the Christ?" This seems
to be one of the easiest things in the world, to believe Jesus
to be the Christ. And I would fain know (may such an one
say) how it should come to pass, that a man cannot believe
Jesus to be the Christ, but he must have so great a thing as
this said of him, that he is born of God ? Wherein hath the
* Preached August 12, 1694.
SER. xLix.) Its Connexion tvith Faith in Christ. 607
one so much to do with the other, beheving Jesus tu be the
Christ, and being- born of God ?
That alone which makes tl;o matter seem strange and
difficult is, that men generaUy have too low thoughts of this
same faith. This believing in particular Jesus to be the
Christ, the difference lies here, whether this believing is to
be reckoned a divine, or merely an human thing; If it be
looked upon as a thing of mere human original, then any
body would wonder that upon one's believing Jesus to be the
Christ, such a thing as this should be said of him, he is born
of God, the greatest thing sure that can be said of a mortal
creature ! But we are taught to reckon this faith to be a
divine thing, of divine original. When the apostle Peter, in
the name of the rest of the apostles, professeth this faith.
Who am I ? saith our Saviour ? wliom do ye say I am ?
(when there were various opinions of the people about him
at that time, and some said one thing and some said another)
but " whom do you say that I am ?" Why, saith Peter,
" thou art Clirist the Son of the living God," Matt. xvi. 16.
And then in verse 17? our Saviour replies, " Blessed art
thou, Simon Bar-jona :" thou art a blessed man. Why is
he blessed for this ? " for flesh and blood hath not revealed
it unto thee, but my Father which is in heaven." All the
question is, whether this faith we have about this thing be
a self-sprung faith, or an heaven-sprung faith ; if it be self-
sprung, then it is only the product of flesh and blood, but
flesh and blood cannot reach so high as to produce any
such faith as this, neither his own flesh and blood; which
signifies his human nature ; nor the same nature as it is
among others, by transmitting whereof from one to another
this faith would only be a traditional thing ; but the pro-
duct of flesh and blood which cannot reveal such a thing ;
but if it be such a faith as is immediately from himself, then
blessed art thou that so believest ; this faith is not from
thee or other men, no way from flesh and blood, or human
nature, but from my Father which is in heaven.
And then it will cease to be thought a strange thing,
that he that so believes should be said to be born of God ;
for this being born of God, it is but the work of the divine
power working the soul to a conformity to himself, and
impressing it with its own image. And this faith it seems
is from God too, as well as the great conforming" change
that then passeth upon the soul when one is brought to
believe. And this will make it appear the most reasonable
thing in the world, that he that by the divine power and
608 REGENERATION :
grace is brought to believe is born of God ; for if it be from
God that men are made so to believe, it is not faith from
itself, but of God's own ing-cneratin;^ in my sonl. Then
it must be considered, if God do this work to make me
believe with this faith, he doth it for some end worthy of
God, for there is no rational agent but works for an end ;
and he that is the most perfectly inteilig-ent, the most ab-
solutely perfect and all comprehending mind, cannot but
have the greatest and highest designs in what he doth l)y
his own immediate oj)eration. And therefore he must be
understood to have done this work, in making a man thus to
believe lor an end suitable to himseli', worthy of God. And
then, I pray, what end worthy of him can be attained, by
making a man to believe, if he do not (as it were) new
beget him at the same time? He is capable of serving no
end, no valuable end, no great end, no end wherein l>e
shall at once be serviceable to God and happy in himself,
if God do not regenerate him.
But look to these two things more narrowly, and you
will see how they meet, and how close a jointure there is
between them, so as the matter v.'ill be above dispute. It'
will make its Avay into every mind that considers the case
duly and aright, "That he that believes Jesus to be the
Christ, is born of God ;" and in order hereunto (that this
may make its way with more advantage,) you may con-
sider how fully that which is equivalent is said of the same
thing. Do but look to chap. iv. of this epistle, and the
15th verse, " Whosoever confesseth that Jesus is the Son
of God, God dv/clleth in him, and he in God." Pray con-
sider it ; what is this less than that such a man is born of
God? The divine fulness is come in upon him. God and
he do in-dwell one another. Whoever he is that confesseth,
believingly confesseth that this " Jesus is the Son of God ;"
for this is all one as believing Jesus to be the Christ. We
find them often put together to signify the same; that if
one be expressed, the other is implied, as in that Matt. i.
16, " Thou art Christ the Son of the living God ;" and so
John vi. 69, " We believe, and are sure that thou art
Christ the Son of the living God." • And again, John xx.
last verse, " These things are written (this book I have
now written — this gospel is written all for this purpose,)
that you may believe that Jesus is the Christ, the Son of
God, and that believing* you may have life through his
name." And you may easily apprehend, that confessing
this implies the beli<?f of jt. No man that is sincere will
a£R. XLix.) lis coiDiexion with Paitli in Christ. 609
cjntess what he doth not believe ; " Whosoever doth con-
fess so much that this Jesus is the Son of God, dwolleth in
God, pnd God in him." This is no less a thing than being
born of God.
And that we may pursue our scope the more closely, let
us but cast our eye upon the two parts that are said to be
conjoined. And here I must remind you only of what in
general was said about this believing " Jesus to be the
Christ;" to wit, that it is not one single and incomplex
thing, but that it is complicated of more things than
one. As,
(1.) This believing Jesus to be the Christ, it speaks a
vivid, strong, heart-assured persuasion, that the thing is
true; of the truth of the thing, not as taken up at random,
but as taken up from the divine testimony. And because
(as it followeth in the same chapter) this is the record that
God hath given us of his Son, it is believed that Jesus is the
Christ, not because men have told us so, it is received " not
as the word of man, but as the word of God." 1 Thess. ii. 13.
And in the 10th verse of this chapter, " He that believeth
in the Son of God hath the witness in himself." And,
(2.) This believing doth by consequence imply the open-
ing of the heart to him, to receive him as such. Believing
and receiving him are inseparable ; as you see when the
same thing is predicated of this same subject, John i. 12,
*' To as many as received him, to them gave he power to
become the sons of God, even to them that believe in his
name." Pray, why do they that so believe in his name as
to receive him, bear the title of " the sons of God ?" He
gives them all the privilege to be his sons, why is that ?
The next words tell you, without which it had been very
absurd to have such an appellation. Why are believers so
called the Sons of God? Is it an empty name and title ?
No, they are born of God, who were " born, not of blood,
nor of the will of the flesh, nor of the will of man, but
of God." Sure they must be his sons that are born of him;
but they that believe in him, so as to receive the Son of
God, that faith opening its way into their hearts, they are
said to be born, not of the will of man, but of God. That
heart-assuring persuasion concerning him, presently makes
the soul open to hiin, and entertain him ; take him in and ap-
propriate him, and say, " My Lord and my God,'' so as that
he comes to have an in-dwelling in the soul by that faith.
And then do but consider what was generally said con-
cerning being born of God, that it makes that person of
VOL. VIII. 2 R
610 BEGENKllATIOHr :
whom this can be truly said, a God-like creature. He is
transforuied by it into the divine image and likeness; it is
an universal change, and a permanent one passing upon
the soul, and continuing in it even to the end, by which
he is made a God-like creature ; to wit, by which his
image is anew impressed and restored in this soul. And
thc'se things being finished, let us noAV consider how inse-
parable these must needs be, so believing Jesus is the
Christ, and being born of God.
Take this faith, as it is such a firm persuasion, an heart-
assuring persuasion, upon the authority of God himself, that
this Jesus is the Christ, or is his Son, Take it thus, and
there are two things in the matter believed, that give it
the advantage to be so powerfully operative in the soul
when so believed, as you have heard. Therefore consider
distinctly the matter believed, and the nature of this be-
lieving it so as it hath been opened to you. The matter
believed, when a man believeth this Jesus to be the Christ,
the Son of God (for believing him to be the Christ involves
the belief of his deity, of his divine nature, in respect
whereof he is said to be God's own Son, in the most emi-
nent sense, the only begotten Son of God, which can sig-
nify no less than that he is God.) Why, about this you
have two things to consider, that will let us see how mighty
an advantage such a matter must have, to be thus opera-
tive and transforming upon the soul, that it shall be said
hereupon truly to be born of God ; to wit, first the great-
ness of the thing itself, and, secondly, the kindness of the
design.
[1.] The greatness of the thing, that this Jesus should
be the Christ, the Son of God. This Jesus was then lately
seen upon the face of this earth, a man like other men.
What is believed concerning him ? Why, that he is the
Christ, the Son of God. That deity did inhabit and dwelt
in the flesh of this man, here is God manifested in the
flesh. How great a thing is this! The serious, vivid belief
of it, cannot but aiFect wonderfully; even in an ordinary
way it cannot but have a mighty aptitude to affect the
soul deeply that so believes ; for, as \vas said, to believe
this with a divine faith, it is to believe it because God made
me believe it, not only by his authority, upon which this
laith relies, but by his power by which this faith is
wrought, and then I consider the thing believed accord-
ingly. This Jesus is the Christ; he that appears to other
men but as an ordinary man, appears to me the Son of
SER. XLix.) Its connexion with Faith in Christ. 611
God. The divine i^lory shines in him to the eye of my
soul. He was made flesh and dwelt an)ong ns, and we
beheld his glory as the glory of the only begotten Son of
the Father, full of grace and truth. To believe tl)is with
such an heart-assuring faith and persuasion, is to believe
the greatest thing that ever was heard of. That this Son
of God should be a man, or that this man, lately seen with
eyes in the world, and handled with hands, is the very Son
of God, this tends to form the soul to veneration by the
very greatness of the thing itself. And God, when he
works this mighty work of regeneration upon the soul,
he works by means, by apt and suitable means ; means
suitable to the work to be wrought, and suitable to the
subject to be wrought upon. Now what can be so apt a
means to work such a transforming work as this upon an
intelligent subject (as the soul of man is,) as to possess it
with the belief of such a thing: here I have sent my own
Son among you, he that was the brightness of my own
glory, and the express image of my o^^•n person ; I have
here wrapt him up in Ijuman flesh, and he is in the flesh,
to live among you, and at length to die among j ou, like
one of you, as an liuman creature. What Avork must
this make in the soul of a man, when believed in such a
way as you have heard ? It disposeth to veneration of that
deity inhabiting in human flesh, and so works somewhat
naturally upon the soul of a man (as it is God's way, he
doth apply himself to our natural faculties,) to enlighten
the mind, to mollify, change, and subdue the will. These
are natural powers in us ; but these would do nothing to
the pleasing of God, or saving us, if not wrought upon by
a divine almighty power. Now God doth sublimate the
natural principle by this means.
There is such a thing as natural religiousness, man
having been born of God at first, and his soul t!ie very -
divine offspring (whereupon God is said to be the father of
our spirits,) he hath a natural impression of God upon him.
But it governs not but where regeneration takes place ;
it is a principle laid asleep : but such a faith of this thing
brought in upon the soul, revives the principle of a
natural religiousness and veneration of God. You see honv
far the same notion once did work upon a mistake in that
Acts xiv. 11, when Paul and Barnabas iiad v/rought mi-
racles upon the impotent man, and preached such admi-
rable divine doctrine that ravished and astonished the
souls of their hearers, they immediately cried out, *' The
612 REGENERATION :
gods are come down to us in the likeness of men." And
Paul, because he was chief speaker, he is called Mercu-
rius, and Barnabas was called Jupiter, two of the most
famous deities. And they are intent upon the business of
sacrificing to them as incarnate deities. And the apostles
had no small difficulty to withhold them from worshiping,
and offering solemn sacrifices to them. So mightily did
this mistaken notion operate.
Now then, that which is the very truth of the thing
comes ,to be believed in good earnest, as certain, concern-
ing this person, this Jesus. Here is God come down
in the likeness of a man, he that was in the form of
God, found in fashion as a man, made in the likeness of
man. Christians must be more stupid than those Pagans,
if it affect not and make no motion stir in their hearts,
^^o as to say and think. What a wonder is this ! What a
great thing ! That God should have come down in the
likeness of man, that we should have had an incarnate
God dwelling in this wretched world among us! How
amazing a thing is this ! This, I say, tends to excite even
in the very nature of the thing. And God, when he works,,
works by suitable means. In the nature of the thing there
is a suitableness to excite that natural religion that's in the
souls of men, which cannot be totally abolished, but is
supprest. And such a thing as this hath a tendency to
awaken it, when the divine Spirit sets in (as it will set in
with truth, when it would not with falsehood) to restore
in man that worshipping, adoring disposition towards God.
This is the first and most considerable tiling in the work
of regeneration, or the new creature j for what are men
regenerated for ? . What makes the necessity of regenera-
tion ? It is that men were alienated from God, cut off from
God, and therefore must have a nature put into them that
would incline them unto God; they were alienated from
the divine life. Regeneration is necessary for this, to incline
the souls of men to live that life; to live upon God, and to
God, and for God. So that when you consider what the work
of regeneration is necessary for, you will think that what-
soever will serve that end, to wit, inclining men unto God,
fitting them for his communion, and for a state of subordi-
nation and absolute devotedness to him, must be the princi-
pal aim of regeneration. It is to set the spirits of men
right in their disposition and posture towards God, to
whom they were strangers, and from whom they were
gone off. And you see how the greatness of tliis thing
SBR. xLix.) Tts connexion with Faith in Christ. 613
(lid very much impress the minds of those Pagans ; they
thought the gods were come down in the likeness of men,
and now they are all for worshiping them. But besides the
greatness of the thing, which is first to be considered in
the matter believed, consider also,
[2.] The kindness of the design. This Jesus is the Christ,
the Son of God, a deity, inhabiting under this flesh. What
is this for ? What is the design of it ? A great thing, as
such tends greatly to aJfFect the heart of a man, if it be not
stupefied into a stone, a rock, a clod. But when a great
thing appears to be in conjunction with the kindest de-
sign towards them, this gives it a most important addi-
tional advantage, to affect the spirits of men beyond all
that can be thought. What should be the meaning of it,
that God should come down and put on man, and that this
man should be God ? Wliy, it was in order to his being
Christ, the Messiah, the Mediator between God and man,
as that name imports, so that this was Avith a particular
reference to us, and with some very gracious intendment
towards us. And therefore look upon this truth to be
believed, this Jesus is the Christ, according to that kind
and benign aspect which it hath upon us ; and so it tends
beyond all that can be thought to work with the greatest
efficacy as means, though the thing would never be done
without the Divine Spirit upon the spirits of men, to renew
and regenerate them, so as that thereupon they should be
said to be born of God.
God works upon the nature of man as he is a creature
made up of reason and love, according to his natural state ;
and so he is according to what remainders there are in
him of that nature which was first given, and which is, still
human nature ; "■ 1 drew them with cords of a man, with
bands of love," Hosea xi. 4. If there be such a thing as
love in the nature of man not quite abolished, not quite
erased, which by such means as this, that Holy Spirit shall
apply itself to a man's spirits to draw him by these cords,
that love which he hath in him being taken hold of by the
divine love appearing in this design, this gives it advantages
to operate with the greatest efficacy that can be thought.
And do but see how this is cleared, by considering that
passage I mentioned to you but now in the fourth chapter
of this epistle and verse 15, looked upon in reference to what
immediately goes before in verse 14, " Whosoever shall
confess that Jesus is the Son of God, God dwelleth in him,
and he in God." Now look upon the foregoing words, and
6J4 REGENKRATION :
you will see which way this works to open the soul unto
God, so as that he comes to have an indwelling in that soul,
and that soul an indwelling in him. We have seen and do
testify that the Father sent the Son to be the Saviour of the
world." I pray regard this, a mighty stress lies upon it, " We
see and do testity, that the Father sent the Son to be the
Saviour of the Avorld ;" and now it is subjoined, that "who-
soever confesseth that Jesus is the Son of God, dwelleth in
liim, and he in God." Why ? because this can be under-
stood or believed under no other notion than as a Saviour
to it, a Saviour to men ; he came upon a saving design ;
this lets him into the soul, " God dwelleth in him, and he
in God;" and do you think that this person must not be
regenerate ? what can it be but that he must be born of
God, when God is come into so near an union hereupon }
And what lets him in and brings about this union ? why?
believing that he came as a Saviour into the world, we be-
lieve and testify that he came to do the oflSce of a Saviour,
and then God dwelleth in us, and we in God. There is
that union hereby brought about between God and you,
that it is impossible you should not be born of God. A
new nature must hereupon come upon you, making you
Godlike.
And this will most distinctly appear, if we consider what
his coming as a Saviour implies : as his name signifies
Jesus, Jesus is the Christ, the Saviour is anointed and au-
thorized to this work of saving. When Christ was to come
you know what was said by himself, and by such as gave
testimony concerning him, that he '/ came a light into the
world, that whosoever believeth in him should not walk in
darkness." That same light that lets us see what he was,
lets us see what we were too ; the same light that we dis-
cover him by, we discover ourselves by. And what have
we to discern of ourselves, but that we are a company of
lost creatures, impure, guilty wretches, that have inhabited
darkness and death ? that are cast off from God, have lost
all interest in him, and all inclination towards him ? dark-
ened creatures, in every faculty and power? under the
dominion of sin, and in captivity to Satan, the evil one,
the prince of the darkness of this world, and he that hath
the power of that death that hath spread itself in all the
gloominess and terrors of it over souls ? The same light
that reveals him, reveals this, and discovers our state, and
thereripon shews that he as a Saviour hath to do such
things as these.
SKR. XLix.) lis connexion ic'Uh Fallh in Christ. 615
First, That he is to take away our sins, the great make-
bate between God and us. This to be believed, when we be-
lieve Jesus to be the Christ, that he came and was mani-
fested to take away our sins. In him there being- no sin,
as in the third chapter of this epistle, verse 5. "Oh, how
will this transport a soul that hath ouce had but the con-
victive light (the thing before supposed) let in upon it to
reveal Christ to it, an<l to reveal it to itself. Take away
sin and I am a happy creature indeed, the only thing that
ever hurt me, ever did me any harm. This Jesus was ma-
nifested for to take away sin ; he is a Saviour for that, a
Jesus for that, to save his people from their sins. And that
is the reason of his name. Matt. i. 21. And,
Secondly, To vindicate us from under the power of the
devil ; for we \vere all led captive by him at his Avill. And
this world did lie in the wicked one, that first apostate, that
great enemy that hath trained man in to be accomplices
with him in a rebellion against heaven ; we are led captive
by him at his will ; and we followed naturally the course of
tliis M-orld, and " the power of the prince of the air, the spirit
that worketh in the children of disobedience," Eph. ii. 2,3.
It is Christ's design as a Saviour to turn us from darkness
to light, and from the power of Satan unto God. If a man
be apprehensive of this, as when there is such light con-
cerning Christ (there is such light concerning our state
too) in this respect, he will be ready to cry out. Oh wretched
man that I am ! a vassal to the devil ! he hath led me cap-
tive at his will, could do with me what he would, hath had
his will upon me! Oh then to be rescued out of this cap-
tivity ! Oh blessed Jesus ! when Jesus is believed to be the
Christ in order to this, it is not strange it should work such
a work in the soul of a man. And
Thirdly, His business, as a Saviour, is to reconcile us to
God, to bring about amity and friendship between God and
us. When light is let into the soul to see its state, this is the
most covetable of all things that can be thought of. There
hath been a distance, and strangeness and enmity between
God and me, he shall be the welcomest in all the world to
me that shall make peace, that shall reconcile me to God,
that shall procure me his favour, wherein stands my life.
Jesus, as a Saviour, is to do this. He came to be a Saviour,
a Jesus with this kind design, and to make this overture
to the soul; Come, there is a warfare, and hath been of long
continuance between God and you ; I will be a reconciler,
I will make peace. O blessed Jesus ! " blessed is he that
616 REGENERATION:
coraeth in the name of the Lard," upon such an errand as
this ; for in his favour stands my very life. And,
Fourthly, As a Saviour, his design is to renew the divine
image in the soul: Come, thou art a ruined creature, 1 will
repair thy ruins : a degenerate creature, I will mal\e thee a
new creature, to learn the truth as it is in 'Jesus, to be re-
newed in the spirit of your mind, and to put off the old man
Avhich is corrupt, and to put on the new man ; I come to
new create thee, I come to put a new frame upon thee
throughout. And,
Fifthly, He hereupon must have this for his design, to unite
ns to God, to bring about an union between God and us now
that the reconciliation of him to us, and the transformation
wrought in us make us capable of it ; his design is to bring
things to that pass with us, that our souls shall now run into
union with God. Having the divine stamp put upon them,
and a divine nature put into them, they cannot be held off
any longer, they must unite with him, for they are become
God-like ; this is Christ's work as a Saviour, and he makes
the soul apprehensive of it, and to apprehend this as the
most desirable thing in all the world. As disconformity toGod
is the most heavy pressure upon the enlightened soul, which
he hath in some measure made apprehensive. " Come
unto me all ye that are weary and heavy laden." It is he
that makes the soid weary of its deformity, and the ugli-
ness that was upon it. Oh what an odious creature am 1 !
what a pressure doth this lay upon me ! that now I am
become an hateful creature, who once had the divine image
upon me, hereupon nothing could ensue but distance be-
tween God and me : Well saith he, I will put an end to all
this, I will make up all this matter, I will put a new heart
and new spirit into thee, I will write my law in thy heart,
I will incline it to God, I will unite it to God; and in so
doing, there shall be such a distance and such a strangeness
between God and thee no longer. And,
Sixthly, It is by consequence hereupon his work (by doing
all this) to perfect the nature of man within itself; gra-
dually and inchoatively now ; perfectly and consummately
hereafter; he will absolutely perfect it at^, length. Is he
restoring the divine image in us, making us who were
darkness to be light in the Lord, making us, who had the
image of hell upon us, to bear the image of God and
heaven? Is he not then perfecting our nature by all
this ? making a new man ? " Behold (saith he) I make all
things new." That is the Mediator's great undertaking :
sER. xLix.) Its connexion with Faith in Oirist. 617
tiiat is the undertaking of this Jesus, whom we believe to
be the Christ. And hereupon, . i . , . ,
Seventhly, He brings about (and that is part of his kind
design) a continued communion and intercourse between
God and us, so that we may live with God everyday. Thou
Shalt not live a wandering creature, and a vagabond, upon
the face of this earth, as thou hast done ; thou hast now
the privilege that thou mayest walk with God every day.
Sin is taken away, thou art fetched from under the capti-
vity of the devil, thou art reconciled to God, his image is
renewed in thee, thou art re-united to him, thy nature is m
a degree perfected, and shall be absolutely perfected ; and
thereu|)on thou art to have daily commerce \yith God m
continual communion. This thy kind Saviour is doing tor
thee : believing this Jesus to be the Christ, thou believest
all this, if vou understand yourselves in what you protess to
believe, and what hes before you as the object of your laith.
And then in the last place, ^ .
Eighthly, All this in order to his introducing you into
the presence of the divine glory at last, all doth but tend to
one end, to make you participants of the " inheritance ot
the saints in light, and to present you holy and unblameable,
without spot and faultiness, before the presence ot the
divine glory with exceeding joy," as it is in the latter end
of the Epistle of Jude. In that conspicuous glory of his, or
before his glorious face, where you are to have your abode
statedlv and everlastingly. This is his design. They believe
Jesus to be the Christ, understandingly, as they are made
to do so by the divine Spirit. They believe all this by
consequence, this is their notion which they have concern-
ing- this Jesus that they believe to be the Christ; he is to
do'all this for such souls as mine, and upon my soul upon
believing in him. , ,. . u 4.u'
And then the soul, receiving him upon believing all tms
concerning him, being hereby opened to receive him, he
hereby first acquires a right to all gracious communications
from him; and then, secondly, hath the actual possession
of those communications themselves ; for all must be m
and through Christ, that Spirit of Christ which is to do ail
is given upon his account and for his sake, upon being
united to him ; to wit, the soul is brought into union with
him by that Spirit; and upon that union it diffuseth its in-
fluences through the soul, and possesses it for God, takes it
fur his temple. " Know ye not that ye are the temple ot
vol.. viir. iJ s
618 REGENERATION.
God, and that the Holy Ghost dwelleth in you ?" 1 Cor. iii.
16. And this cannot but infer then, that there should be
such a regenerating work by which a foundation is laid for
the truth of this assertion, "Whosoever believeth that
Jesus is the Christ, is born of God." For all these things
to be done by Christ are matter of promise, and all the
promises are yea and amen, only in Christ, 2 Cor. i. 20.
And what are these promises for ? we are made partakers
of these exceedhig great and precious promises, or they
are given to us, that by them we might be made partakers
of the divine nature which is the veiy work of regeneration
itself, the imparting that divine nature to us ; all this pro-
mised good is in and by Christ; and believing him to be the
Christ, we become intitled to all these promises, and they
come of course (we having such a title) to be accomplished
and made good.
And thus nothing is more manifest than that which to
men might seem strange at first, that it should positively
be said, " Whosoever believeth Jesus to be the Christ, is
born of God ;" it cannot but be so, if you do but observe
the coincidency how these two things, believing Jesus to be
the Christ, and being born of God^ run into one another.
FINIS.
S. Btmtt'j, Bolt Caurt, FUtt Strttt.
A TABILE
SUCH SCRIPTURES AS ARE ILLUSTRATED
IN
THESE WORKS,
N. B.Thepassa
ges distinguished by an Asterisk are t
le texts of particvdar DiscoHrses.
GENESIS.
Cliap.
Ver. \'ol.
Pa^e.
Chap.
Ver.
Vol. Page.
23
19 2
458
1
1
7 231
24
3,16 5
507
.^
__
8 46
27
16 3
368
—
2
27
17
5 17
7 287,
352
*318
—
— 8
32
3
DEUTERONOMY.
6
3,5
1 429
7
7, 8 6
331
—
3
5 24
__
9 2
450
9
6
6 78,
131
29
19 5
77
17
1
7 53
18,20 -
470
18
19
5 261
,
29 7
163
—
17,19
8 453
20
17,19 5
505
41
4
5 429
32
3 7
3,4 8
78
566
"-^
EXODUS.
—
4 2
320
3
14
6 408
—
4,5 5
24
15
23
11
21
19
8 192
—
21 4
49
32
12
2 459
JOSHUA
^
34
6
6 332
24
14,28 1
483
—
~
8 29
—
15 5
20 6
379*
328*
I C'ViT'ir^TTt:
26
23,24
1 X L\jyj ►:!.
5 297
JUDGES.
5
31 6
59
NUMBERS.
11 .'-V /^/>
10
20 5
172, 365
14
11
•Z 'JX)
__
13, 16
2 456,
457
I SAMUEL.
_
17. 18
2 457
12
22 5
118
.
3 66,
356
— .
— 6
131
10
22
5 33
30
207
2S
620
PASSAGES OF SCRIPTURE.
II SAMUEL. 1
Chap.
Vcr.
Vol.
Pa^e.
Chap.
Ver.
Vol.
Pasre.
34
12,23
1
379
6
20
5
408
—
29
5
217
23
5
7
31
—
30
—
340 N
,
_^
3
297
—
31
6
70
,
^^
2
197
35
9
8
422
—
9,10
10
2
7
393
303, 406
I
KINGS. 1
40
9
3
477
2
25
7
352
8
27
1
52
,-
—
6
67
PSALMS.
2
3
8
57
4
16
29
a CFRONICLES.
9,10 2 506
29 1 340
9 1 475,523
14 1 466
8
9
12
14
5
17
1
1
6
2
6
3
7
1
66
139
347*
492
105
323
12
^—
—
6
11 CHRONICLES. 1
—
2,3
1
•393 .
6
18
1
52, 424
16
2,3
6
144
__
—
2
396
—
5, 6, 7 1
511
20
12
2
SGO
—
9,10,111
66
■^
_.
4
31
17
13,14
1
37
18
23
15
1
3
3
6
2
5
6
12*
9
NEHEMIAH.
5 5 394
117
50
12
209
~
20
1
336
25
13
27
8
3
489
JOB.
13
__
177, 357
5
13
7
194
29
11
2
497*
6
30
5
340
30
5
8
176
9
31
6
70
31
14, 15
2
497
10
10, 11
7
290
32
8,9
2
353
11
20
6
285
36
1
6
107
14
4
7
554
—
9
2
20
—
14,15
1
35
__
5
140
17
9
5
135
37
3
2
332
—
14
3
489
4
2
7*
21
14, 15
7
124
40
6,7
8
491
26
6
1
31
42
8
1
22, 492
~-.
13
5
17
_>
__
5
417
25
5, 14
6
426
__
11
2
129
27
10
2
113
45
7
7
98
—
—
5
75
49
11
1
37
., —
8
8
76
51
4
4
40
32
—
7
388
—
4,5
7
476*
PASSAGES OF SCRIPTURE.
621
Cliap.
Vcr.
Vol.
Page,
Chap.
Vcr.
Vol.
Paffc.
51
10
5
9
1
21
8
179
52
5,7
1
37, 74
23
1
414, 431
6,7,8 6
353
—
—
4
31
53
2,3
5
438
—
33
6
34-1
55
17
5
416
4
23
2
121
__
19
6
22
8
12
7
87
62
8
8
460
—
34,35
—
469
^^
11
3
65
14
14
2
33
63
8
5
1-2:3
—
—
3
86
67
2,3
6
313*
—
7
445
__
6
1
197
__
24
8
593
_^
__
2
71
19
18
7
521
68
18
1
424, 439
27
1
—
529
76
1
6
331
28
14
8
177
__
10
7
77
29
1
—
156
77
2
12, 13
2
2
327
282
81
87
2
5
407
ECCLESIASTES.
89
2
4
172
1
8
6
75
31,34
2
430
2
13
2
311
^_
47,48
3
295*
—
14
~
94
19
2
327
3
1
7
212
96
11, 13
2
329
—
2
—
186
101
2
5
180
7
25
2
311
104
30
12
—
29
~
373*
7
230
8
6
7
212, 213
33, 34
1
493
—
8
5
366
2
161
11
2
2
310
106
110
24
3
3,4
9
2
1
7
8
26
3W, 522
281
78
12
i
7
316
115
116
ISAIAH.
119
16
11
6
482
258
1
2
16
5
8
5
23o
130
38
93
1
5
494
187
7
9
13
6
2
1
333
43, 434
128
1
43
11
6,9
5
299
133
139
1,2
7
14
17,18
5
7
6
323
52
252
349
25
26
9
6,8
4
9
6
4
7
5
318
282
82
358
2 1,22
156
27
11
6
439
141
2
5
415
28
16
5
244
145
2
30
29
21
7
8
207
411
32
14, 15
5
267, 366
PROVERBS. 1
33
24
—
a30
1
10
8
187
40
17
3
301
622
PASSAGES OF SCRIPTURE.
Chap.
Ver.
Vol.
Page.
Chap.
Ver.
Vol.
Pa<re.
41
8
2
432
10
25
5
407
—
21,23
—
363
14
10
6
243
—
22,23
7
85
__
21
2
449*
42
1,5
6
318
17
5
7
270
—
3
—
283
9
__
86
—
8,9
2
363
-_
17
8
359
—
21
1
368
18
11,12
.«
288
—
25
7
436
31
18
_.
179
43
2
6
202, 244
._
33
1
30
44
5
1
484
32
39
5
339
45
9
6
436
34
16,17
2
470
49
15
5
115
44
19
6
248
51
12
6
436
__
26
2
470
53
1
2
7
5
395
141
, J
^
11
7
526
EZEKIEL.
54
1
5
204
16
8
1
40, 493
55
3
1
435
—
~
8
370
57
14
173
~
38,42
5
489
15
7
59
—
20,21
6
394
59
60
21
1,2
5
109
267
18
4
18
7
529
186
19
3
70
~
29
5
386
Gl
1
8
498
24
16
4
291
63
8
568
28
25, 29
8
66
9
•—
134
33
31
—
175
,
10
6
239*
36
26,27
~
404
14
7
161
~
27
1
31
64
3
89
57
1,14
5
367
65
1
1
486
~
10,19
—
331
17
5
355
—
24,27
1
440
20
3
211
39
29
5
215*
66
1,2
7
2
457
200
43
10,11
1
352
~
3
—
116
DANIEL.
—
6
5
264
2
34,35
5
264
4
5
17
23
6
1
300
22
JEREMIAH.
6
10
5
409
2
24
5
138
9
1,2
7
434
__
27
8
426
__
19
6
272
__
31
—
422
__
25
300*
3
12,13
—
414
12
2
.-
322
4
14
2
6
2
7
402
170
375
8
9
HOSEA
,
10
12
207
3
5
7
184
11
6
4:37
6
3
5
346
PASSAGES or SCRIPTURE.
«23
Chap.
Ver.
Vol.
Pa^e.
1)
1
5
3al
11
4
1
342
__
5
109
__
_-
8
304
1.}
__
5
448
9
8
158
■
14
4
281
14
1
8
411
JOEL.
2
28
5
265
AMOS
3
o
2
467
-
G
6
308
MICAH
.
o
7
5
103, 256
__
10
7
546
4
1,
2 5
264
C
9
6
307
___
16
.
83
—
7
1
392
3
7
10
11
12
14
HABBAKIJK.
17 7 435
ZECHARIAH.
8,9 1
5 2
12
8
10,14 5
10 2
17 5
341
474
131
400
330
486
267
MALACHI.
16 8 595
— 8, 13 5 428
aiATTHEW.
1 21 8 615
5 6 5 175
— 10,11,12 6 214
— 16 8 15
o
Chap.
Ver.
Vol.
Faff*.
5
23, 24
6
145
__
43
_
161
__
44
_
160, 16S
__
44,45
2
214
__
7
394
__
47
5
509
__
48
7
41*
6
24
1
4()8
-.
32,33
-
36
«-.
34
2
305*
— *
20,21
6
351
--.
24
_
504
— -
33
7
535
7
7,11
6
50
24,27
-
264
10
23
2
313
11
3
8
499
__
12
_
96
-. 12
21
.
141
13
43
-
345
16
16
_
607
—
26
-
157
19
21
4
227
— ,
27
8
427
22
S7
2
140
37,40
6
70
24
13
7
207
25
1,13
6
297
.
18
1
46, 516
1
21
3
397*
2G
41
6
296
28
18, 19
5
288
__
19, 20
1
17, 504
—
3
512
LUKE.
2
14
8
1*
_«
29
4
493
— _
34
-
37
7
30
7
208
11
13
5
115, 165
__
40
7
208
12
4
1
69
47,48
7
169
13
16
4
189*
14
23, 28
-
502
15
10
3
5U
2 T
624
PASSAGES OF SCRIPTURE.
Chap
. Vw.
Vol.
Page.
(hap.
Ver.
Vol.
Pa?e,
18
1,8
6
266*
7
39
2
26
19
20
8
513
8
43
8
548
—
41,42
4
11*
__
44
7
51
—
42
8
152
__
45
5
58
20
36
1
55
__
47
59
21
19
2
50
9
34
7
401
— ^
—
O
358
10
17
1
388
—
—
5
244
—
28
3
507
—
25, &c
.6
208
11
16
441*
22
29
5
29
—
25, 26
1
67
—
29,30
4
183
—
4
286
12
27,28
1
2
410
462
JOHN,
— i
32
1
419
I
2,3
7
245
14
1
7
309
~
11
8
46
—
1,2
3
178
~
12, 13
6
141
—
16
5
117
~
7
135
—
21,22
2
17,69
—
.-
159
—
28
4
212
~
14
8
489
15
5
5
152
—
•^
4
21
16
8
8
90
~
35
8
511
17
2
_
517
2
19
1
334
—
3
7
11
3
5
-
421, 442
—
7
5
274
—
6
-
407
—
17
1
352
—
—
5
6«
__
21
3
113
~
~
7
506
— ^
24
1
28
~
—
8
70
20
31
8
63
—
16
1
8
343, 390
165
—
~
16,17
—
446
ACTS.
—
19
7
452
1
6,7
5
247
—
20,21
5
154
-.
7
6
183*
4
20
8
478
—
7
2
315
~
24
5
16
2
6,7
5
277
5
26
7
68
..
11
8
153
.-
39
8
496
—
16
5
265
—
42
2
485*
.-
37,38
1
434
..
—
6
98
—
38
8
391
—
43
8
499
—
38,39
5
116
>-
45
5
7
-_
46
._
340
6
37
8
192
4
28
2
247
—
45
1
511
-_
32
5
340
— i
63, 65
2
24
5
3
._
470
.-
68
8
508
^_
3,4
7
12
.-
69
2
24
..
20
3
501*
7
17
5
340
-_
24
5
279,307
—
39
1
437
7
51
1
4U
PASSAGES OF SCRIPTURE.
625
Chap.
Ver.
Vol.
Fase.
Chap.
Ver.
Vol.
Page.
7
51
2
399
3
18
6
354
..
—
5
28
—
19
7
399
—
— .
217
.-
—
1
377
8
22
_
304
5
1,2
8
202
10
2
5
409
2
1
67
—
36
8
488
.-
3,4
8
284
11
18
-
399
—
5
6
277*
14
15
7
70
__
12
7
339,*
—
16,17
.
125
17, 21
4
280
—
17
6
85
6
11
7
398
15
9
8
4^J1
__
13
_
515
__
10
4
138
._
—
1
4«I6, ;
—
IS
7
168
__
17
^
421
17
24, 25
-
273
__
— 1
2
33
—.
26
-
187
__
—
5
32
—
28
5
92
7
1,6
4
98'
__
__
6
19
8
1
8
139
—
30
4
34
__
2
2
45
19
35
5
279, 307
__
2
6
39
20
21
8
392
__
3,4
1
29
—
21,27
1
72
__
6
430
— .
7
179
__
7,8
^
511
— 1
27
-
208
-_
7
5
35
21
13
4
212
__
5
110
25
23
6
292
__
-
6
20
26
18
2
22
__
16
1
450
27
23
1
505
-
18
c
31
145
230
ROMANS.
^^
O
6
1
20
6
59, 400*
__
_
7
130
._
18,28
_
485
__
19
8
597
—
20,28
8
132
__
23
4
272
__
21
5
506
_«
24
3
175,
._
28
7
375
__
__
8
194*
__
32
2
217
__
27
2
461
2
4,5
-
396
-_
28
7
201
_•
5,6
7
182
_.
30
..
158
_.
6
1
376
9
5
-
61
__
.
5
64
__
7
8
66
__
-,7
6
284
__
19
6
241
__
7
1
36
10
10
5
59
__
11
-
25
_
1
8
419
__
12
6
488
_
13
4
75
._
._
7
170
__
16
5
46
—
12, 15
-
371
11
33
1
394,
..
15
8
33
__
35
7
101
..
23
6
434
12
1
1
463*
3
2
•
484
_
2
2
lis
367
500*
200
490
410
PASSAGES OF SCRIPTURE.
Chap
Ver.
Vol.
Page.
thiip. Ver.
Vol.
Page.
12
2
5
201
10
13
6
206
— •
9
6
154
11
7
7
320, 328
—
12
8
202
13
5
5
318
13
4
2
520*
—
6
2
213*
—
8, 10
6
78
—
8
1
58
—
10
5
318
—
9,12
4
230
—
—
C
4
—
12
_
231
—
11
3
120
14
9
6
383
14
1,3
4
463
15
34
4
20
—
-
7
76
—
45
7
397
—
7,9
1
20
—
54
4
281*
*—
9
1
£9,41
—
—
5
39
• —
17
2
45
16
22
7
156
—
22
8
84
—
—
8
65
16
17, 18
25
5
8
324
125
__
1
11 CORINT]
20 7
MANS.
160
I CORINTHIANS.
—
21
2
41
1
20
5
171
2
15, 16
3
511
—
23,24
2
437
—
16
^
485
2
9,10
-
03, 68
3
3
8
571
_-
5
142
~
G
5
19
rf>—
9
7
150
—
17
8
20
—
11
6
52
—
17,18
5
36, 105
12
3
184, 240
—
18
2
32
—
—
8
547
—
10
1
441
3
5
3
515
—
i—
3
37
—
9
6
302
4
2
5
386
—
-
1
412, 417
^
2
8
37, 61*
4
8
5
29
—
3
_
123*
—
12,13
6
108
—
4
7
386
~
15
3
509
—
-
8
138
6
9
-
166
—
6
1
510
.-
12
8
550
—
-
2
28
—
17
5
101
—
-
4
65
.-
19
7
154
—
8
6
198*
7
24
8
442
~.
13
5
18
.-
30,31
2
94
—
—
7
265
-.
3
302
~.
16, 18
3
177
.-
39
7
515
_
17
3
38,264
8
2
6
396
—
—
7
131
—
6
7
237
—
-,18
4
204
9
7 '
6
52
5
18
5
144
>.
21
1
44
_
1
7
290
— •
27
3
484
I —
4,5
3
507
10
11
2
226
— .
5
3
145
—
13
3
380
—
78,
1
13,32
PASSAGES OF SCRIPTURE.
627
Chap.
V>r.
Vol.
Paiye.
5
8
4
251
.-
9
1
475
—
10
1
39
..
11
3
486
—
— ,
8
102
—
13, 14
6
119
—
14
8-
448
—
14, 15
1
43
..
17
5
10,81
'.
19
C
48
—
—
7
459
..
—,20
1
422
6
12
5
163
..
16
1
440
..
18
..
472
8
5
..
406, 474
10
12
5
83
_i
18
..
459
_
4,5
8
103
11
3
7
347
12
10
5
107
13
5
2
401, 489
__
3
6
481
__
14
5
177
15
2
8
484
GALATIANS.
1
4
3
430
2
19
1
30,43
__
—
3
505
__
8
443, 557
__
20
1
41
__
—
3
384
__
__
8
477
3
1
2
437
__
13,14
1
29,30
__
_
419
__
2
437
__
14
5
165
__
13
7
361
4
4
3
07
__
.,
7
151
__
9
5
448
5
4,5
8
452
__
6
.
433
__
11
6
201
i»-
14,16
5
2 U
316
Chap
Vcr
\ol
Pag-.'.
5
16
2
130
__
^
4
93,* 108
__
17
5
151
__
18
_
179
._
19
_
325
__
22
2
156
__
»^
3
251,355
^^
25
5
91*
6
1
-
19
_^
6-9
6
275
••*
8
-
76
__
_
8
346
_.
10
-
576
—
15
5
27
EPHESIANS.
1
3,17
,19 8
273
..
4,5
,6
-
8
_.
7,
8
7
88
..
11
_
141*
_.
17
5
18
..
_
6
36
._
18
5
142
..
20,
21
1
424
„
22
23
5
335
._
23'
7
55
2
2
1
409
._
«
7
509
„.
10
5
164, 184
..
12
2
318
..
—
8
291
__
18
5
130
..
18,
22
1
417
3
15
-
453
..
16
5
164
..
"""»
19
1
437
..
_
3
67
„
19
7
54
4
3
5
325
__
4
_
327
10
1
28
__
18
«
824, 514
_„
—
2
391
__
__
5
141
„_
_^
418
__
20,
24
1
354
—
21,
22
2
107
628
PASSAGES OF SCRIPTURE.
Chap. Vcr. Vol.
4 22,23 7
— 24 8
— 00,31 4
5 8 2
— 9
14
15, 16 1
18 1
80 5
1 8
Vage.
4(Kj
408
125
31
8
203
509
138
37
414
118
COO
PHILIPPI
6 5
9, 10 -
9, 11
21
22, 24
23
24,25 1
5
1
29
7,8
12, 13
15
16
3
5,6
10,11
14
18, 19
20
28
4
0,7
18
4
5
7
5
8
5
8
2
3
2
8
2
Chap.
1
AN8.
118
145
506
469
264
423*
59
152
29
412
44
161
455
578
78
121
20
437
54
214
374, 457
55
354
94
338
593
C01.0S8IA>;S.
10,14 6 220
11 3 262
12 1 70, 71
— 8 666
Vcr. Vol.
13 4
16 7
16,21 1
19,20 -
—,21 7
21 1
— 2
8
2()
27
29
2
3
6
3
1
4
5
-2
— 9 7
— 19 8
— 23 2
3 1 5
— 1, 2 3
— 3 1
— - 5
— 5 -
— 10 7
— 11 5
— 14 -
— 16 -
— 17 1
4 10 5
167*
231, 237
53, 54
421
55
5U
387,* 408
126
590
511
389
131*
33()
387
44^3
54
172
115
94
432
67
102
203
93
497
328
180
43
9
I THESSALONIANS.
12
13
8
10
1
16,17 8
17 3
5 6
6
9 8
23 5
33
46
100
70
179
346
123
294
289*
63
10
11 THESSALONIANS.
16 1 376
— 88 05
PASSAGES OF SCRIPTURE.
629
Chap
. Vor.
v„i.
Pairp.
Cliap.
Vcr.
Vi.l.
Page.
1
10
5
35
4
2
(i
32
__
11
1,2
1
113
•252
2
__
3
1
352
TITUS.
-_.
10
6
25(i \
1
1,2
8
258
11
487 i
—
11
5
449
13
5
345 \
~
1()
-
447*
7
158 1
2
3
7
381
H
5
•J
172
~
11,12
5
95
3
258
3
3,4,5
8
543
—
-
5
154
—
4,5
2
423
I T
I MOTH Y.
HE
BRE\\'S.
1
5
2
223 i
1
2 •
7
237
—
-
6
140
__
14
6
95
.-
13
1
396
2
2
8
L'iO
—
14
8
467
__
2,3,4
6
457
2
1,2
2
535
__
4,5
4
21
—
6
8
402
__
10
1
382
—
14
7
318
__
11
5
37, 86
3
16
4
136
3
12
8
410
—
—
8
11
4
2
6
256
4
—
3
475*
__
14
1
31
5
8
5
400
__
15
3
480
C
3
2
107
1 5
9
7
156
—
4-6
4
109
' „
12
6
375*
~
6
3
161
6
9
11
18
8
7
323
177
52
II TIMOTHY. 1
"'
1
G
5
185
—
19,20
-
284
7
1
450
—
8
292
_,
4
04
8
10,11
(•)
317
.^
„
5
19, 348
10
4
1
392
^^
12
1
470, 520
—
26
5
468
2
10
8
318
—
28
7
455
._
19
1
437
—
29
5
17, 122
^^
3
81
—
—
8
156
«»
20,21
1
506
—
34
6
279
._^
23
4
110
—
36
3
349*
—
24
_
111
—
38
1
32
...
24,25,26 7
387
11
1
-
32
;j
5
o
559
—
-
3
75, 252
7
^
173
—
2
1
33
__
12
()
201
—
-
8
46
__
14
4
481
—
3
1
289
__
16
6
443
—
-
7
225*
4
1,2
-
385
—
-
5
285
030
PASSAGES OF SCRIPTURE.
Chap.
Ver.
Vol.
Pa^e.
1
PETER.
11
4
1
50, 334
Chap.
Vei-.
Vol. Page.
—
6
8
295
1
3
3 175, 431
—
_
_
451
...
3,4
5 62
—
16
4
209
10,
11
8 377
—
—
5
06
13
5 184
—
_
8
259
—
8 196
. —
38
1
52
18
6 52
12
2
6
282
__
21
8 471
—
3
8
100
—
22
6 172
—
9
2
319
-_
23
1 353
—
-
7
131
—
23,
24
8 572
— >
_
8
600
2
1,
2
4 143
—
22,
23 3
514
—
2
5 110
—
—
5
38
—
4
1 353
_
6
66
9
2 23
__
23
1
489
_
5 142
1
_
4
219*
—
-
6 294
13
7
6
385
3
7
5 403
20
1
435
—
16
130
,_
20,
21
8
272
—
18
1 420
—
"">
22
5
154
"~
18,
21
22
20
428
8 75
1 39, 424
—
JAMES.
4
15
19
2 332
6 438
1
2
6
210*
5
8
4 171
~
4,
5
2
124
_.
10
3 495
—
9,
10
1
422
H
-
6 226*
—
12
14,15
4
2
503
328
^_
__
18
8
594
11
PETER.
__
17
5
153
1
3,
4
8 390
__
18,
19
6
264
~
12
3 482
__
22
252*
—
17
8 500
2
8
3
482
2
20
549
8,
10
6
142
3
4
6 21
—
15,
16
5
191
~
7
15
8 57
311
~
19
23
6
2
99, 310
■'
~—
432
—
—
8
376*
1 JOHN.
3
13
-
558
1
5
6 18
.-
15,
17
2
221
._
_
7 97
4
4
.
161
__
5,
6
8 564
.-
13,
15
1
36
__
5,
7
2 31
15,
16
7
315
__
6
5 472
5
7,
8
5
245
■ __
7
5 139
._
9
6
177
2
5,
8
7 154
..
15
4
506*
—
14
5 108
PASSAGES OF ICRIPTURE,
C3l
Oiap.
Ver.
Vol.
Page.
JUDE
2
13
8
561
Chap.
Vrr.
Vol.
Page
—
15
2
415
4
7
167
—
—
8
m
19
6
245
—
23
-
522
21
8
370
—
29
5
25
24
4
239
3
1
4
1
26
34
2
REVELATIONS.
—
3
4
228
1
5
8
44(i
—
-
5
72
__
6
1
488
—
6
.
14, 140
1 1
*•
5
30
—
10
2
214,221
.^^
18
1
11*
—
16
3
467
2
4,5
5
161
—
17
6
4
_^
10
4
170
—
—
8
334
__
_^
6
344
—
18
-
360
__
17
8
190
—
29
-
84
3
1,2
5
100, 339
4
12
6
36
__
4
6
365
—
13,
15 1
350
__
7
1
19
—
16
5
302
__
15, 16
6
243
—
—
6
18
—
17
5
172
—
19
2
151
—
18
8
383
i—
20
6
3*
__
21
5
13
5
1
5
88
4
11
7
288
—
1
8
484*
5
9
1
29
—
3
6
46
._
_
3
489
—
4
5
13
7
9
4
297
_
7
7
3*
12
9
7
346
-_
18
4
43
16
15
5
518
_
18
4
170
. ,
16
233
— .
18,
19 7
508
19
10
7
86
__.
19
1
312
20
1
1
20
—
19
5
96
6
5
14
_-
14
4
298
III JOHN. i
21
4
8
162
11
4
20, 233
__^
5
7
560
2x
INDEX.
NoTE.~The Roman Numerals refer to the Volume, and the Figures to the Page,
ABSENCE from the body, (see
death.)
Adam, (see man, law.)
Adams, IMr. Richard, his charac-
ter, iii. 433.
Adoption, what it is, i. 449—
among- the Romans, puhUe and
private, both alluded to in scrip-
ture, iii. 365 — of grace, viii.315.
Advice, to those who fear they
shall perish, viii. 188.
Afflictions, benefit of, to good men,
iv. 203 — wherein to be counted
joyous, vj. 210— improvement
of desired, 22G, (see diseases.)
Angels, reasons for Christ being
made their Lord, i. 53 — why
we have solittle intercourse with,
not to be accounted for by reason,
3(53 — redemption contemplated
by, 383 — reasons of mercy to
us and not to the fallen, 393 —
their stability owing to Christ,
423 — not so suitable to be em-
ployed in saving men, iii. 478 —
sometimes employed in the af-
fairs of the church, 513 — their
kind propensions towards men,
iv. 244 — -saying of, at the birth
of Christ, opened, viii. 11.
Anecdote, ef Rev. Mr. Rogers's
method to fix attention, vi. 493.
Aposiucy, of mankind general,
(see corruption) — meditating a
revolt is seminal, ii.328--of man-
jkind total, v. 80 — contentment
2x2
a preservative from, viii. 259,
Apostleship, of Christ, end of it,
iii.283~how far Paul's made his
peculiar for his willingness to
stay longer on earth, iv. 264.
Armageddon, battle of, v. 233.
Assurance, of divine truth, God's
illumination necessary to, ii. 23
'— not the privilege of all God's
children,43l—nocommon thing,
iii. 189 — Unwillingness to die
. for want of, 345, iv. 263
of understanding, what,iv, 137,
160.
Atheism, religion better defended
against by practice than by ar-
gument, i. 91 — unreasonable,
209— uncomfortable, 211— un-
accountable, 214 — Jews secured
against, ii. 5 — madness, iii. 322
—encouragement against, v.237.
B
Baptism, sign of entrance into the
christian state, i. 447 — should
be followed with personal dedi-
cation, 478, 524; ii. 41, 425—
insufficiency of, to salvation, iii.
156 — sign of the cross in, (see
conformity)— on exclusion of pa-
rents in, (see covenant.)
Bates, Dr. William, his character,
iii. 457.
Baxter, Mrs. Margaret, her cha-
racter, iii. 458.
Benefactor, God to be considered
our greatest, i. 514,
634
INDEX.
Blasphemy^ against the Holy
Ghost, iv. 38.
Blessedness^ of the righteous, a
treatise on, iii. 11 — subject of,
(see righteousness) — nature of,
35 — season of its comnience-
meat, (see death, resurrection)
— patience in expectation of
future, (see patience.)
Body, marks of wisdom in the
structure of man's and other
animals, i. 124 inordinate
concern fot iii. 271, Ji32 — glori-
fied, (see death) — absence from,
ir. 251 — orver indulging of, 271
*— creation of, vii. 291 — union
of with the soul, 299 — infltt-
eflce of, on the mind, viii. 3&5.
C
Calamities, public, what provokes
God to inflict them, v. 295— re-
moral of the causes of, 297.
Cares, unlawful, (see thoughtful-
ness.)
Carnality, remains of, hinders the
soul tending God\Vard,il. 174*^
of religious contention, iv. 79.
Catholicism, (see communion,
imion, party.)
Certainty of faith, difference be-
tween divine and that of reason,
ii. 23 sufficient in religion
without papal infallibility, ibid.
Change, necessary to salvation^
(see regeneration.)
Charity, excellence of it unspeak-
able, ii. 211 — uniformity but of
little service to the church with-
out it, 212 — that to our union
with each other, which piety is
to our union with God, ibid —
necessary to the very being of
the church, ibid — want of it the
most destructive schism, ibid—
in reference to other men*s sins,
- 213*-^root of all the duty of the
second table, ibid-*rejoices not
in iniquity, 21G.
Children, comfort under the loss
of good, i. 4 — of God, his rela-
tion terminates on their spirits,
ii. 319, 418 — of believers, to be
considered among visible chris-
tians while in their minority, iv,
83,208~when capable of makings
a profession, no longer to be con-
sidered in their parents, ibid—
address to, from the doctrine of
universal depravity, vii. 527—
eflect of sin on birth of, 541 —
dispositions with which their
loss should be borne, 542.
Choice, III our fallen state chiefly
regards our end or chief good, iii,
179— wisdom of a righteous
man's, ibid.
Christ, his dominion over the in-
visible world, i. 11 — became a
temple, to make us temples tot
God, 332 — aptness of his con-
stitution and appointment to the
attainment of this end, 333 — in-
fluence of his Godhead in man's
recovety, 453 — the Sun of righ-
teousness, viii. 7— ■eflfects of his
undertaking, ibid — final end of
his incarnation, 9 — living in his
people, 273.
Christianity, interest of, not that
of a palty, i. 71 — evil of consi-
dering the doctrines of, which
concern regeneration less gospel
than such as refer to privilege,
ii. 173 — end of, restoration to
the divine likeness, iii. 114— ap-
prehension that it must undergo
a temporary death previous to
its revival, 468 — enmity to it,
owing to sensuality, iv. 0^-folly
of treating ludicrously, ibid—*
Unreasonable to require more than
the standing evidence of, 8 — -^
whether there may not be equi-
valent evidence now with that of
primitive titae, 73—glory and
INDEX.
635
success of, in it^ primitiTe sim-
plicity, 81) -laintutatioii over
its declension, 90 — best means
to miite interests of, (see union) —
God has not made it the measure
of men's civil rights, 473 — dis-
pute about essentials of, v. li'37.
Christians, disaoreeraents araong^
unnatural, v. 8(3~obligations of,
to g-ood works, l()5~fault of, if
they walk not in the Spirit, 181
—the part they have to do in the
divine life, 189 impotency
without the Spirit, 193~gTowth
of, scriptures referring- to it, v.
265-primitive, great spirituality
of, 274~gracious habits of, need
continual influence, 150— when
troubled, not distressed, vi. 198
—exhorted not to sleep as do
Others, 289.
Church, national, no proof that
God has appointed such, iv. 431
— g-uides of, no power to exclude
from, ibid — parochial, if per-
sons obliged to commune with,
(see conformity) --prosperity of
the christian before the end of
time, V. 209~state of permanent
liappiness promised to, 218— in
a calamitous state for many ages,
219 — retraction of the Spirit
from, 220— was beco3ne despi-
cable when JMahomet arose, 221
prosperity of, for a thousand
years, 233- -this should be plea-
sing to us, though it be not in our
time, 239— increase of,scriptures
referring to it, 263— objections
to, answered, 208— its influence
to produce favourable opinions
of religion, 279 — promoted by
removal of publi c calamities, 297
—times and seasons respecting,
reserved in God's own power,
▼i. 183.
Communion with God, pleasure
attending it, ii.3G— a reciproca-
tion of lo?es, ill, 314— christiao
or ecclesiastical, what is to be
the measure of it, ii. 514— ail to
be received to, whom Christ
would receive, ibid— sin fcr any
persons to make terms of, which
Christ hiuh not nude, iv. 82~
mischiefs to the church from
changing- Christ's terms of, 84 —
no less a sin than to change the
terms of the covenant, 85.
Compassion, Christ's in curingf
diseases, iv. 189, (see tears.)
Conformity of persons to the esta-
blished mode of worship, ii. 14(3
— difl'erences among those who
do not, may be accounted for,147
Confidence, madness of self, vii.
«"55.
Conscience, apprehension of con-
cerning future judgment, i. 20—
ministers to appeal to, 512—
pleasure of a good, ii, 38— incon-
venience of a scrupulous, 118—
sinning against, 150— name of,
little known among pagans, iii.
189— of other men not to be
judged by us, iv. 118 to
commune with, recommended to
christians, v. 183 ministers
commending themselves to every
man's, viii. 39.
Consideration, necessity of it in
religicm, i. 407. iii. 170.
Constantine, his victory over
3Jaxeutius, v. 233.
Contemplation of God, see delight,
meditation.
Contention, about religion, occa-
sion of great mischief, iii, 2—
necessary for important truth,
ibid— peraicious when a man's
element, 3— carnality of reli-
gious, iv. 81 considerations
why christians should lay it
aside, 120.
Contentment , the best way to at-
tain it, i. 101— christians should
endeavour to grow in, iii. 235.
Conviction^ necessary to reconci*
G3G
INDEX.
liatlon, ii. 412.
Corruption of human nature, evi-
dence of, i. 312— sense of several
pag-ans about, ibid—gospel ac-
count of, more distinct than any
previous, iv. 21— different de-
grees of observable, (see enmity . )
Covenant, our entering- into with
God gives him no new right, i.
378— of grace, amplitude of, 438
—sum of the Mosaic, 444— chil-
dren entered into by their pa-
rents, but when capable to enter
into themselves, ii. 425— our part
of, summed up in faith and re-
pentance, iv. 03— difference be-
tween God's and human, 112—
author of, viii. 2G9— mediator of,
271.
Creation, not impossible, i. 292—
perfections of God seen in, vi.
404— first of God's external acts,
vii. 225— objects of, 229— agent
in, 230— ascribed to each person
in the trinity, 237-distinct
agency in, ibid— act of, 240— of
all things out of nothing, 244 —
atheists' objection to, answered,
253— better to be understood by
faith than by rational search, 259
—use to be made of the doctrine
of, 200— of man, (see man)~
new, (see regeneration.)
Creeds, a christian society may
agree in, iv. S7-use of, 88—
words ofj not to|be deemed sacred,
ibid— communion not to be re-
stricted by, 89.
Curcellaus, his arguments against
the divine immensity, i. 252.
Curse, how Christ made a, torus,
i. 330.
D
Darkness, deliveiance from the
power of, iv. 1()7.
Daij of grace, those who live un-
der the gospel have a, iv. 20—
notof equal clearness to all,i bid-
greater, in some respects to the
Jews in Christ's time than fo us,
ibid.. greater to the Jews and
Gentiles at the first publication
of the gospel, 21 -has its limits,
33— duty of those who have rea-
son to hope it is not lost, 50—
and of those who have reason to
fear it is past, 53~advice to them,
57.
Death, Christ's dominion over, i.
17— of friends, submission to, 40
—happiness of saints at, iii.
110— wrong inducements of de-
siring, 207— reasons why chris-
tians should be reconciled to, iii.
382— not so formidable a thing
as commonly supposed, iv. 265
— God's determination to put a
perpetual end to, 282— of Laza-
rus, iii. 441"of relatives, iv.4O0,
502-eftectof thefall, vii. 400-,
spiritual, what it comprehends,'
419— degrees of misery in, 451—
inferences from doctrine of, 457
—directions concerning, 400.
Debts, how far punishment to be
considered as, (see punishment.)
Decrees of God, definition of the
term, vii. 141.
Dedication of ourselves to God, i.
403— nature of, 400 — personal
recommended,477"inducements
to, 485-advantages of, ii. 35—
(see covenant, yielding to God.)
Defeats and delays in religion,
cautions against, viii. 332, 335.
Delight in God, treatise on, ii, I
-in him as the chief good, 9-act
of, explained, 80— sensitive, 87—
contemplative, 90— both a pri-
vilege and a duty, 95— expostu-
lations on the neglect of, 137—
invitations to, 105.
i>e/>ratu/y,uuiversal,v.8— wretch-
edness of, not understood, 81—
remedy of, not apprehended, 83,
(see fall.)
Desire after God, pleasure result*
ing from it, ii. 30-frui( of love.
INDEX.
0)37
SO-after heaven, fruit of regene-
ration, iii. 15S~inordiuate to
know future events, (see thought-
fulness.)
Despair, cautions against to good
men, ii. 1"29— to sinners under
conviction, 1G7— no ground of,
viii. l(i9--to precede hope, 32G
should of our own strength, 329.
Diseases, how far inflicted by Sa-
tan, iv. 190--Christ's power in
removing, 192.
Difine nature, the perfection of,
i. 108. vii. 41--attributes of,
all-sutficiency, 53 — life, i. 111.
vii. 06 — 'infinity, i. 182— omni-
potence, i. 112, 247. vii. 72—
omnipresence, i. 250 — know-
ledge, i.241. vii.S.3~unity, i.l91
viv496— wisdom, i. 113, vii. 87
— general remarks on the, 95—
holiness, iii. 08. vii. 97— justice,
101, (see justice)— faithfulness,
103— goodness, i. 104, 249. iii.
408. vii. 105— to be studied,
viii. 300.
Divine lo ill, acts of, vii. 142—
distinctions of, 144 — general
propositions concerning, 140 —
parti cular,148— counsel of, con-
cerning the general affairs of
men, 184— nature of, 189— does
not exclude human prudence,
193— nor prayer, 197— instruc-
tion to be derived from, 205—
directions for practice, 214, (see
decrees.)
Dominion, sentiments and absur-
dity of papal church concerning,
iv, 472— of Christ, (see Christ.)
Dreams, rules for interpreting
ridiculous, ii. 302.
E
JEducation, advantages of a pious
one, i. G8-neglect of, lamented,
70.
Encouragements, to sinners under
the gospel, viii. 105.
Enmity ^ of unconverted men, ex-*
plained, ii. 388~proved, 390—
reflections, 399" (see corruption,
reconciliation.)
^;j/c«r?<i', sentiments of, consider-
ed and confuted, i. 144— saying
of, iii. 180.
Epicurean Deity, short account
of, i. 221.
Epictetus, saying of, v, 303.
Eternity of the world, disproved,
i. 108, 285. vii. 249.
JE.rrtwJHa^ioH, concerning religion,
propriety of, i. 93-of ourselves,
ii. 51. iii. 108, 109, 186-paper
of the author's on an important
subject, memoir 24— (see consci-
ence.)
Example of Christ, representation
of divine holiness, i. 347- in-
ducements to conform to, 348.
Expiation y (see sacrifice.)
F
Face of God, meaning of the
phrase, i. 18— (see vision.)
Fainting in the ministry, disavow-
ed, viii. 100 — encouragements
against, 101.
Fairclough, Mr. Richard, his
character, iii. 395.
Faith, the Spirit received by, i.
435— refers to God as our sove-
reign Lord, and as our sovereign
good, 440--in the promises, how
to be exercised in dedicating
ourselves to God,470— excellence
of, above sense, iii. 177— connec-
tion with hope, and distinction
from it, 300— subserviency of to
joy, 251— in Christ, necessary to
peace, iv, 19— fragment of par-
ticular, in prayer, 500— in the
future tranquillity of the church,
v. 224— creation an object of,
vii. 227— necessity of, viii. 319
--imparted by God, 385— nature
of, 483--properties of, 437 — in-
fers devotedness to God. 443—
liberty towards God, 459"obli-
^atioiis, 401— connection with
63fl
mo EX.
adoption and regeneration, 484
includes assent, 493— founded on
divine testimony, 495— true and
false distinguished, 505--influ-
ence of, on the will and affec-
tions, 513.
Fall of man, vii. 339— sin of, 342
—how it came to pass, 344— in-
ferences from, 351. .death con-
sequent upon, 35(3 — nature of,
considered g-enerally, 368. .uni-
versality of, 383. .aorgravations
cKf, 380. .inferences from, 396 —
God vindicated in the permission
of, 485.
Family religion, 6 sermons on, v.
373.
Father, endearing representation
of God as our, vii. 44 — name,
how to be thought of, 50.
Fear of God, pleasure attending it,
ii. 37 — corresponds with his
greatness, iii. 231~of hell, often
a preservation from it, ii.l28— iv.
59. .not useless, viii. 264.
Fire of the city of London, short
account of, vi. 309.
Fri ends hip, v,hsit it signifies, ii. 16
— with God, 9 seimons on, viii.
376.
Fniieraly rites, decency of, iv. 219
— sermons, see titles, vol. iii.
and iv.
G
God, existence of, i. 96, 102 —
conversableness with men, 98,
219— self activity of, 107—
goodness of, (see divine nature) —
likeness to, its reality, ii. 30—
instruments in effecting, 31—
nature of, 34— objections to, an-
swered, 00— mistakes concern-
ing, iii. 82— advantages of, ibid
—glory of, manifested in heaven,
iii.66— hiding of his face, what,
V. 217— grace of, in man's re-
coveiy, viii. 1 — general good will
. of, to man, 25— justified in hi-
■ ding the gospel from some, 151
— friendship with, 376 — coun-
sels from, 381 — communications
383 forgives freely, 399
brings into covenant with himself
403 — holds fellowship with his
people, 405 secures their
growth in grace, 407 — restores
backsHders, 409 — kindi>ess in
not withdrawing his Spirit, 415
— heals the soul, 419. .inquired
after, 421.
Gog and Magog, opinion of some
concerning, v. 231.
Good, God the chief, ii. 9 — differ-
ence between spiritual and eter-
nal, 509.
Gospel, its not being more known
owing to the wickedness of men,
ii. 258— men's dislike toils con-
stitution, folly of, iii. 160— —
preaching of, will be more uni-
versal, V. 356 — recommends it-
self by its truths, viii. 45 — by
its precepts, 59 — by its prohil)i-
tions, 62 — ministry of, to be ad-
dressed to the conscience, 73 —
how hidden to souls that are
lost, 123,
Government divine, we are incom-
petent judges of, i. 364 — proper
there should be arcana in, ii.365,
(see prescience)— human, cannot
be absolute, 110— civil, (see ma-
gistrates.)
Grace, common and vincible, i.
412, 428— of the Spirit, disposes
the heart to blessedness in God,
iii. 193 — hope for special, in the
use of common, 207 — no dimin-
ution of free, to use means to ob-
taina saving change, 210— suffi-
cient to comply with the terms
of the gospel to be obtained, iv.
28. .objection to all men's not
obtaining, answered, 30. .if ex-
pected to follow any thing done
by us, ibid, .day of, (see day.)
Gregory Nazianzenj saying of, v*
235.
INDEX.
639
Glorij, of God, eniinently signified
by his name in scripture, ii. 452—
greatnt-ss of God's, in desig^mng
his people for heaven, iii. 103—
future, to be meditated on, viii.
341 — of heaven, 343 — of the
body, at the resurrection, 345—
of the divine presence, 347.
Gnostics, some account of, vi. 94.
H
Hades, signification of, i. 13.
Happiness, future, viii. 292.
Hearing, folly of placing religion
only 111, ii, 110,
Heart, of man, only way of access
to, viii. 105.
Heat/tens, believing in Christ not
a duty of, till they hear of him,
iv. 17— may have favourable im-
pressions concerning God, but
faint compared with the gospel
Vfcvelation, 22,
Heaven, vast amplitude of, i. 52---
number of its inhabitants, 55—
difference between and Paradis*,
Tii. 327 — glorious employ of,
viii. 349.
Heresy, in what sense the term
used, how distinguished from
error, iv. 100.
Hoghton,John, his character, i.Gl.
Holiness, pleasure of its perfection
in heaven, iii. 99— of the saints,
effect of regeneration, 508
God the author of, viii. 395 — of
God, (see divine nature.)
Ho?!/ Spirit, his influence inter-
cepted by sin, i, 33G— Christ
obtained the power of communi-
cating, by his sacrifice, 339—
his agency is in a rational way,
342 — in what sense communi-
cated, 403 — the builder and in-
habitant of living temples, 416,
432 fulness of, given into
Christ's power, 420 — actually
given by him, 425— his inward
2 Y
illuminations, ii. IS — whence
holy dispositions called the, 60
— his striving with sinners, 399
— his agency in producing joy,
iii. 254 — what reasons sinners
have to expect his grace, iv. 31
— -sin against, 38 — his work, in
reference to particular persons,
T. 5-various names of, 17— how
we are born of, 21— necessity
of his work on the heai t, 28, 32
— not beUeved by many called
christians, 44 — maintains the
life of his people, 94— in what
manner, 104 — certainty of this,
113 — wonderful grace of, 123 —
hazard of withdrawing from,
ibid — waiking in the, 120- -pri-
vilege of doing so, 137"Communi-
calions necessary to, ISS -attain-
able by believers, 158 — duty of,
108 duties counected with
grace from, 171 — some of the
operatioiis of, said to be our acts
also, 182 — causes of possessing
so little of his influence, 183—
mtans to attain more of, 186—
neglect of, intolerable sin, 207—
work of, in reference to the
christian church, 216— influence
of, on external prosperity, 225—
what needful to produce it, 254
— how to be regarded, as he is
a spirit of holiness and a spirit
of prophecy, 253 — -efficacy of
influence to produce prosperity,
255 — union produced by, 321—
suspension of, to be dreaded,
3* '4 — sin and consequence of
vexing, vi. 2"j9.
Hope, much of the present happi-
ness of saints consists in, iii.
174 — its use, 170 — connected
with, but distinct from faith, 177
—the great engine that moves the
world, 205 — of the perfect state
pressed upon christians, 247 — -
makes patience necessary, 300.
C40
INDEX.
viii.337--liow it maketh not asha-
med, vi. 277— natureof, viii. 196
— its influence on our salvation,
205, 223— objections to, answer-
ed, 234" before and after conver-
sion, disting^uished, 2'48--inavk
of sonship, 251— advantages of,
253, 289— founded on the cove-
nant, 2(57"attendpd with difficul-
ties, 277~exhortation to, SOS-
new creature made up of, 339.
Human nature^ capacities of, to
be studied, viii. 305.
Hnmillti/, to accompany our de-
dication to God, i. 522— con-
duces 10 delight in God, ii. 200
—towards Cod, should answer
to his high excellency ; towards
our inferiors, to his gracious con-
descension, iii. 231.
HjfpocTisif, in the unregenerate, v.
70 — absurdity and folly of, 72.
I
Jesus, what the name sigsiifies,
viii. 485 — proofs that he is the
Christ, 497.
Jews, their destruction, dreadful
judgments in, iv. 14 — peculiar
advantages of the, 20.
Jerusalem, walls of, built in trou-
blous times, sermon on, vi. 300.
Image, worship of, against light
of nature, ii. 52 —of God, in
man, (see likeness to God.)
Immoi-taliti/, (see soul, life.)
Impatience, to be guarded against,
viii. 373.
InfaUib'diti!, papal, cannot be
proved, i. 508.
.Injidels, notional, iv. .5~practical
ibid-believersbyaccident, little
better than, 9.
Injinity, God only capable of, i.
182, 288.-di then hies of, too
great for human understanding
iv. 325.
Intuition^ advantages of, above
reasoning, iii. 72— and faith, 70
— in a future state, 77.
Joy, to accompany our dedication
to God , iii. 9— in the prospectof
future blessedness, 247-— direc-
tions for attaining, 250— eminent
christian duty, (see delight in
God.)
Israel, how to be understood, v.
230— prophecies not fulfilled to
natural, ibid.
Judge, uiijust, parable of, sermon
on, vi. 2(j0.
Judging, other men's consciences
not aUowable, iv. 118, 145, 4C2.
Judgments, presaees of, how to be
regarded, ii. 347 temporal,
sometimes follow spiritual, iv. 3,
(see punishment.)
Julian, persecution of, v. 235.
Justice, comprehends all God's,
moral attributes, i. 180 — differ-
ence between human and divine,
374 — regards the good of others,
370— punishment of sin, efiVct of,
ibid— preserves the peace of the
world, iii. 232.
Justification, little difference be-
tween and pardon, i. 449— "doc-
trine of, opposed in the apostolic
age, iv. 96 — Paul's reasoning
against its opponents, 97— in
what christians agree respecting,
105 — differs in some things from
that of human judicature, Ill-
inseparable from sauctification,
112.
K
Keys, of hell and death, meaning
of, i. 18 — power of, 23.
Kingdom, of Christ, on earth in-
troductive to his in heaven, i.
58 — opposed to Satan's, iv. 1()7-
— of darkness, deliverance from,
ibid — of God, what, v. 28— none
admitted to, but those born of
the Spirit, 32 — privileges of its
INDEX.
641
subjects, 'JO— £;ovpinnient of,
31) — perprtuily of, 41 — consti-
tution ol, spiritual, 86 — a grow-
ing-, 81).
Kings, diirerent Influence of, on
the cliuicli, V. 257.
KnoicJedge, God's, (see divine
nature,) — of God, desired, ii. 1(»
—means of attaining a more
clear and distinct, 180 of
things to come, immoderate de-
sire of, 345* — increase of, to be
soun-ht, iii. 215 — several sorts
of, mentioned, 216 — ours worth
little without love, iv. 126 — im-
perfection of, in the present state,
230 — proper objects of, ibid —
perfection of, in heaven, 231—
transforming influence of, 233 —
whole of religion expressed by,
ibid — what to be derived from
creation, vi. 400 use to be
made of, 416,442.
Lau\ of nature, defined, i. 303 —
given to Adam, 429, 446. ii. 374
— gospel does not abrogate, ii.
97. v. 385— obscure in some
things, in others clear, 390 — of
works and faith, iii. 24, (see
righteousness.)
Letltrs, to a friend, on the loss of
an excellent wife, iv. 497 — to a
lady on the loss of a daughter,
498 — two to a new married cou-
ple, 500 — to a lady on the de-
cease of her parents, 502 — to
the same on the death of a son,
503 — two to Mr. Spilsbury, 504
to lady Russel, on the
execution of Lord Russel, • ■
to the Bishop of Lincoln, - -
to his friends in and about Lon-
don, Sec. at the end of memoir.
Liberty^ moral of a saint, in what
it consists, iii. 100 — perfection
of, in heaven, 101 — pleasure re-
2y2
suiting from, 102.
Lije, inordinate corcern for, cau-
tions against, i. 35. ii. 321. iii.
267 — of man, vain, 300 — prac-
tice becoming the expectation of
a future, 323 — in'iitierence pro-
per toAvards the atiairs of this,
325— woids of this life explained,
501 — wisdom ol Godiri implant-
ing strong love 10 our natural, iv.
250 — spivitual, in the soul, v. 97
— infiueuce which maintains it,
104 — excellence of, 119 — mise-
ry of roan without it, 122.
Light, of the Spirit, v. 129— com-
muication of, implied in walking^
in the Spirit, 138— necessity of,
140.
Ukcncss, to God, (see God.)
Longing to depart, effect of hope,
viii. 351.
Lord, (see dominion.)
Lord's snpper, who have a right
to, iv. 83— unsuitable to joia
with those in, who have an un-
charitable spirit, 158-^dispasi-
tions suitable to, 183 — remarks
on gesture at, 469.
Love, TO God, difTers from faith,
i. 472 necessaiy in yielding
ourselves to him, 521 — trial of
by the question, if we could be
content to be damned for his
glory, unnecessary : the thought
blasphemous, ii. 195 — no medi-
um between and enmity, 413 —
serious inquiry if we love him,
what to be done after, 485 .
more impaired by sin than love
to man is, iii. 148 — must be su-
preme, 276 makes patience
necessary in expectation of fu-
ture glory, 361 — characteristic
of the regenerate, v. 88— what it
is, 306— various evidences of, vi.
6— difficulties of, 15 — reasons
of these, 18 — great obliuations
to, 44 — vanity of excuses for not
C42
INDEX.
hving, 46 — sin not to, heinous,
76— and our brother, 17 ser-
mons oa, vi. 1.
Of God, assurance of, gives de-
light, ii. 7 i— manifested iu bea-
Ten, iii. (Jo— greatness of, to his
people, 163-as a father, v. 114.
To OUR COUNTRY, sentiments
of pagans on, ii. 5^16.
To Mi^N, pleasure of it, when
duly regulated, ii. 45--inipres-
sion of God's, iii. 2o2~eii'ecls
of, V. 313, 318.
To SELF, regular, ii. 46"irre2:u-
lar, iii. 2G7~what it is, v. SOS-
inordinate effect of, vi. 153 —
whether it can be predominant iu
the christian, viii. 3G1— to God
and ourselves connected, i,C3—
among chrisiians, means of uni-
on, (see union,) obligations of
to love each other, v. 89.
Of our brother, how to be
understood, vi. 12G— little of, to-
wards men or chiistians, 150—
a royal law, violation of, 154.
M
Magistrate, minister of God,
explained, ii. 519— derives his
power from God, 523 — designed
for good of men, 525 — duty of
those under government, to assist
him in his station, 531.
Man, religion his distinguishing
character, i. 25, 95-his state, by
creation, sermon on, ii. 373—-
made principally for God, iii.
203--vanity of, as mortal, 295—
what ends he should propose to
himself, 305— in a state of pro-
bation, 349— union of soul and
body, mystery of, iv. 256~indif-
fference of, to eternity, v. 48 —
misery of, in an unregenerate
state, 66— apostacy of, total, 80
—prone to artificial religion, 84
—nature of, imperfect without
spiritual life, 120 in a very
lapsed state, vi. 25— how said to
be lost, viii. 137~why, 143-
cause of, 149— liable to be, from
despair, 200— his heart softened
by hope, 213.
Mary, Queen, her character, iv.
240.
Matter, not eternal, or necessarily
existing, i. 96— proved against a
French writer, 108.
Maxbnns Tyrius, caution of, a-
gainst ascribing any thing cor-
poreal to the Deity, vii. 319.
Mead, Mr. Matthew, his character,
iii. 492.
Mediator, knowledge of God in
the, delightful, ii. 17— design of
his mediation, 461— three offices
of, iii. 32— treasury of the Spirit
lodged wiih, v. 117— great ne-
cessity of a, vi. 86— (see Christ,)
how reconciled to God by, (see
reconciliation.)
Meditation^ on God, pressed, ii.
184— on future glory, viii. 341.
Mercy, of God, distinguished from
his grace and goodness, iii. 66
— in preparing men for his
kingdom, v. 68 — in us, to the
distressed, an imitation of God,
232.
Metella, sacrifice ofi prevented,
by substitution, v. 287.
Ministers, their teaching only sub-
ordinate, i. 512 — the Spirit,
by his operations on their hearts,
strives with sinners, ii. 399—
pathetic lamentation of, when
unsuccessful, iii. 198— reasons
why they may desire to depart,
429 — means they are to use in
their work, 475 — end of their
ministry, to save themselves and
others, how to be understood,
477 — to preach as they have op-
portunity, 509— have their share
of the Spirit, when plentifully
poured out on the church, v. 257
great solicitude of, viii. 119.
Minis try, what a person should
INDEX.
643
do when a faithful, is withdrawn,
iv. 72— deals with men's con-
sciences, viii. 7o— to be adapted
to, 85 — encouiao-ementsin, IGO,
117— means of conversion. 111
— rewards those employed in it,
115— couscitnce to be engaged
in, 121.
Miracles, use and need of, iii. 4-45
— those of Christ benevolent,
iv. I9ii — ineffectual without the
Spirit, V. ^JOl.
Misery, God cannot be pleased
with the eternal, of those who
love him, ii. 195 — much of fu-
ture, consists in unsatisfied de-
sire, 207~and in the self loath-
ings of impure sinners, iii. 99--
of the unrighteous, 212 — spi-
ritual and eternal, iv. 14— per-
petuity of future, 23 — degrees
of, in spiritual death, vii. 450,
(see punishment.)
Moral virtue, (see virtue.)
Morrow, (see thoughtfulness.)
Motion, supposes self-acting be-
ing, i. 108 — an intelligent one,
114.
Mysterif, gospel so called in scrip-
ture, ii. 136 — " of God and of
Christ," explained, ibid of
faith, 137.
N
Name, of God, sin of taking in
rain, i. 501. iii. 4;^— arginnent in
prayer from, ii. 449 — fitness of
this, 459— requisites to the right
use of, ibid— -persuasion to use,
476— of Jesus, (see Jesus.)
Nature, human, capacities of, viil.
365— divine, goodnesis of, to be
studied, 367.
Necessity, of the Holy Spirit's
work upon the heart, to prepare
for the kingdom of God, v, 32.
Oaths, his j udgment about taking,
memoii 18.
Occasional conformity, letter on,
end of memoir.
Old Testarneut, saints under the,
believed a life to come, iii. 17—
a Messiah to come, iv. 17.
0?nr.isci€uce, (see knowledge.)
Oracles, of God, meaning of the
term, vi. 375 principles of,
what, 377— necessity of teaching
them, 381~method by which
to be taught, 382— goodness of
God, in giving them, to be
adored, 390~suitableness of, to
intelligent creatures, 392~rash-
ness of persons professing reli-
gion without seeking to under-
stand tliem, ibid— folly of such,
393-nature of, shew th« excel-
lency of the christian religion,
ibid— teaching of, not to be op-
posed, 394-tfemper necessary
for learning them, 395.
Order, family, v. 260~restored
in man, by regeneration, vi. 37.
Orthodoxy, in fundamental doc-
trines necessary, iii. 154— vanity
of a religion which is placed in
mere speculative, iv. 142— with-
out charity, mischievous, ibid.—
not too great stress to be laid
on, vi. 514.
Oicner, God our, i. 505— and first
to the mediator, 516;
Paradise, felicity of, vii. 326.
Pardon, difference between God's
and main's, i. 366— obtained by ^
Christ, 393— connected with the
communication of the Holy Spi-
rit, 448, (see reconciliation.)
Parents, duty of, vii. 514~advice
to, 532.
Party, in religion, ii. 4— vanity
of that religion which consists
in forms chosen by a. 111, 227
—unreasonableness of rejoicing
at the sins of others, because
644
INDEX.
not of our, 230— mischievous to
the church, iv. 85 love to, a
hinderance of union, 140, {see
union, communion.)
Passions, to be kept under com-
mand, iii. 325— patience, a con-
quest of disorderly, 358— ascri-
bed to God, how to be under-
stood, i. 372. ii. 264. iv. 47, 75
—furious, vi. 152.
Patience, a prime g^lorj of the
divine majesty, iii. 231~waiting'
for the blessedness of future life,
25G~discourse on same subject,
nature of it, &o. 349— God's,
what it is, 356.
Peace, civil, God the author of it,
ii. 497— blessing of, 499-with
God, (see reconciliation, )--things
necessary to be known as be-
longing' to our, (see knowledge,)
—on earth, effect of Christ's
undertaking', viii. 9— between
God and man, 17.
People of God, not impossible for
God to reject a people once his
own, ii. 449— good men dread it,
451— argument in prayer from
the name of God against this,
{•see name.)
Perfection, of God, (see God and
particular attributes,) absolute,
what it imports, i. 170 can
Bever belong to a creature, 182
—difficulties about it, 180— of
whatever exists necessarily,
must be absolute, 268, 285
of saints, 58"-of spirits of just
men, discourse on, iv. 219, —
(see blessedness, soul, death,
resurrection.)
Persecution, more rare for the
duties of natural religion, than
for those purely christian, ii.
311— resolutions in prospect of,
312-flight in time of, 313
thoughtfulness of future suffer-
ings under, forbidden, 323-wick-
edness of. to bring men to com-
munion, iv. 159 — the best pre-
parative for suffering under, if
called to it, 162.
Perseverance, necessity of, viii.
209— patience requisite to, 255
—grounds to hope for, 263.
Person, use of the word as applied
to the Trinity, (see Trinity,) of
Christ, his Godhead of great
weight in man's recovery, (see
Christ.)
Pleasure, religious, (see de-
light, joy, satisfaction.)
P/o^,gunpowder,sevmon on,iv.l67.
Popery, mercy of the deliverance
from the effects of, on November
5th. iv. 168 — much greaterto e
delivered from the spiritual pow-
er of, 171 — the character of that
interest, 173 — monstrous dege-
neracy from Christianity, 176—'
their doom, 178— -notion of do-
minion in grace began in the pa-
pal church, iv. 472, (see infalli-
bility.)
Portion, how God capable of be-
ing a, (see delight.)
Power, of God, proof of, i,
1 12-— glory of, iii. 65-— spi-
ritual, necessary for walking in
theSpirit, V. 147, 151 — natural,
not sufficient for, 148.
Prayer, for the christian interest,
ii. 313— for a knowledge of
future events, not proper, 364 —
neglect of secret and family, an
evidence of enmity against God,
394— intercession for others a
proper part of, 447 — discourse
on, from the name of God, 449
for grace, the duty of awakened
sinners, iii. 203, 208, 210. iv.
65, 75— Christ's for his enemies,
iv. 43— particular faith in, iv.
506— apostolical, v. 154 — that
th« way of God may be known
upon earth, vi. 312.
INDEX.
()45
Predetermination, of men by
God tosinful actions, disproved,
ii. 248— pretences for it, answer-
ed, 249, 251 — uotions enter-
tained by the Dominicans, 257
—difference between immediate
concourse and determinative,
289 — objections answered, 293
--the Author's sentiments stated
distinctly, 295, (see providence.)
Premonitions, not suddenly to be
rejected, ii. 350— -none have
reason to repine, if some should
be favoured with them, 351.
Prescience, of God, difficulty of,
i. 241 reconcilableuess of,
ii. 237 care to be taken
not to ascribe inconsistencies
to God in, 241 — universal, a
perfection, 240 — his word plain-
ly asserts it, ibid— his dehorting
no proof against, 248 — suppo-
sition of, alters not the natural
goodness or evil of actions, 254
Presumption, on life, ii. 314.
Pretence, of love to God, without
love to our brother, cause of, vi.
133-absurdity and falsehood of,
137.
Principles, of a gracious person,
V. 243--implanted by the Spirit,
302 — of the oracles of God, (see
oracles.)
Promises, all connected with that
of the Spirit, i. 439 — of the
covenant, under the christian
dispensation, 441~no temporal,
absolute, 444, ii. 205— whether
any, of the first grace, iii. 205—
difference between and threaten-
ing, ii. 458. iv. 4.
Proneness, to formality in reli-
gion, vi. 41.
Propensities, contrary in body
and mind, viii. 357.
Prophecy, when those, not scrip-
tural, are unduly regarded, ii.
357— gift of, not to be prayed
for, 364, (see premonitions.)
Protestant union, (see union.)
Providence, God the conserving
cause of all other beings, i. 178
—Epicurean notion of, (see Epi-
curus)— thoughtfulness for the
future events of, forbidden, ii. 315
-providential restraints from sin,
to be thankfully owned, ii. 227
God's, over his creatures,
universal, 295— vindicated, iv.
295.
Prudence, prudent forethought'
about future events, (see
thoughtfulness.)
Punishment, how Christ's suffer-
ings a, (see sacrifice, )~for sin,
how required by divine justice,
(see justice,)— in what sense to be
accounted a debt, iii. 27,29--sin-
ners are liable to, by violation of
the law of nature, i. 446— how re-
leased from it, by pardon, ibid
— God hath reserved to himself
a latitude in inflicting temporal,
iv. 4--the unalterable connection
of, in another world with sins
unrepented of, 5 — God's chas-
tisements of his people, properly
penal, ii. 431 — of magistrates,
ibr the good of mankind, (sett
magistrates,) the sting of future,
viii. 317.
Purpose of God, {see will of God.)
Q
Qualifications, how righteousness
qualifies for blessedness, (see
righteousness.)
R
Reason, use of, in religion, i. 94
—of little service to men who
deny a future state, iii. 307
Reconciliation, between God and
man, iv. 51— necessity of, ii.
404— surprising that it should be
allowed after enmity, 407— dis-
course upon, ibid -ours to God,
646
INDEX.
410 — Cod's to us, 427— way by
which it is brought about, 434.
Redeemer, (see mediator, sacri-
fice,) his tears over souls,
(see tears.) doaiinion, (see
dominion.)
Reformation, of manners, dis-
course on, iv, 519.
Regenerate, the, born to g'reat
things, V. 02 duty to mind their
eternal state, 64 — love to God
characteristic of, S8"0blig-aticns
to love each other, 89 — means of
their new birth very dear to, ibid
— greataess of mind in, viii. 301.
Regeneration, new creature hath
a perfection of parts, iii. 89—
necessity of, 140 — what uncon-
verted sinners should do in order
to this change, 197 — doubts an-
swered, 199— what assurance of
success, 205— obligations of the
regenerate, 214 — sermons on,
viii. 484 difference it makes
between men, what it signifies as
a birth, 525 what as a divine
birth, 531 its connexion with
faith in Christ, 601.
Rejoicing, (see joy.)
Religion, end and scope of, i. 82,
ii. 3 — grounds of, (see exam-
ination,) some, practised every
where, i. 98- -reason to judge it
the distinguishing character of
man, 24, 99— delighting in God,
runs through the whole of, ii. 3
those things plain and few
which are necessary in, 118 — —
vanity of a fo'rnial profession of,
V. 445~artificial, consequences
of, 84,
Repentance, not a sufficient com-
pensation to the divine govern-
ment, i. 36G~must accompany
yielding ourselves to God, 518
— pleasure attending, ii. 35—
by it we become like a holy
God, iii. 231— necessary to our
peace, iv. 17— gift of God, viii.
fi90.
Resolution, importance of viii.
255.
Respecting of persons, culpable
in matters of right, &c. iv, 41.
Restoration, of fallen urtn, i. oi\)-~
fitness of it, 333— necessity of,
857— two things necessary to this
end, 73— (see regeneration, re-
conciliation.)
Resurrection, considerable acces-
sion of happiness to saints at the,
iii. 123---completingof the body
of Christ, 129 display of
the glory of liis kingdom, ibid
—of the body, hope of, viii.
853.
Revelation, use and end of i.
305 general proof of divine
Original of, 306 an external
and internal, iii. 184 Gods
inward, to himself, (see know-
ledge,) necessity of, univer-
sally admitted, vi. 471— must
be written, 473--absurdity of
alcoran in comparison of, 470—
confined to so lew nations, con.
siderations on, 483, (see oracles,
scriptures.)
Revenge, vileness of a disposition
to, i. 309 when ascribed to
God in sacred scriptures, ex-
plained, 370— evil of a revenge-
ful temper, iv. 159.
Rewr.rd, an eye to it not unwar-
rantable, iii. 205.
Righteousness, commonly in sa-
cred scriptures signifies univer-
sal rectitude, iii. 22 — souietimes
more limited, 23 refers to
some law of God, 24 — this law
requires gracious principles,
ibid— how far the law of works
yet in force, 2(5- -qualifies for
blessedness, 34— -man's originiil,
(see man,) — of Christ, does noi
supersede holiness, kc. 172-"
INDEX,
047
it makes not the sins of belierers
cease to be sins, 205— God im-
putes it, viii. 387.
jRuler, God our sovereign, i. 513
— Uie mediator as mediately so,
517 (see, dominion, goveru-
meut, kingdom, magistrates.)
S
Sabhath, Hebrew word for, iii. 50
—an awful regard due to, iv.208.
Sucrijicf, of Christ, fitness of, to
make way for reconciliation, i.
333 — considered as a punish-
ment for sin, not unjust, 387 —
procured the Spirit, 340 — ne-
cessity of, 357 — no less recom-
pence sufficient, 387--sometimes
taken in a general sense, 403.
Salnl, state of, not to be judged
by present appearances, viii.
'292, (see christians.)
Salvation, God professes to will
the, of all men, ii. 262— to save,
in the highest sense, appropriate
to God, iii. 477 — in a lower
sense ascribed to faith, &c. 478
— often promiscuously used, and
why, 508 — earnestly to be de-
sired, viii. 321 — means of, not
to be separated from the end,
323— what necessary to, to be
studied, 325.
Sampson, Dr. Henry, his charac-
ter, iii. 385.
Sanclification, (see holiness, re-
generation.)
Satan, his artifice, v. 387.
Safhyaction, of Christ, (see sacri-
fice,) of the blessed in heaven,
iii. 50— how vision of God con-
tributes to, (see blessedness,)
of the soTxl, derived from know-
ledge of f.fod, and conformity to
him, iii. 159— christians should
endeavour to grow in, 235.
Schism, want of charity the most
destructive, ii.212, (see charity,
,;Uiiion.)
Scriptures, general proof of thftir
2z
divineorigin, i.306--several pas-
sages ofjSaid to be brought to pass,
iv. 281— "divine authority of, vi.
443— undertaking to prove it,
justified, 450 — of the Old Tes-
tament, 452— of the New, 450—
books of, which we have, same as
in early times, 459 — impossible
to have been altered, 402 — ob-
jection to this answered, 400 —
style of, 477 — matter of, sub-
lime, 479 — comprehensiveness
of, ibid — its correspondence to
the spirit of man, ibid— want of
more distinct method in, no ob-
jection to, 488 — inquiry if we
have suitable temper towards,
489— proper use of, exhortations
to, 491, (see revelation, word.)
Self, government, ii. 49 — activi-
ty, 51— inspection, ibid— selfish
prayers reproved, 474 — set up
since the apostacy, iii. 350—
effect of carnality, iv. 120— love,
God works on, viii. 211 — (st*e
dedication, examination.)
Sensuality, enjoyment in, not
man's blessedness, iii. 133^
debases the honour of the human
species, 292 — not fit for man's
chief end, 300— dishonourable,
321— the reason of men's enmi-
ty to religion, (see carnality.)
Servant, faithful, rewarded, dis-
course on, iii. 397, (see useful-
ness.)
Sheol, signification of, i. 15.
Sin, known and gross, what they
produce, ii. 199^ — a three-fold
degree of mercy in preserving
from, 227 — whether all the ac-
tions of the unregenerate are,
iii. 204 — a distinction between
what is substantially evil, and
circumstantially, ibid what
conviction of, included in recon-
ciliation, (see reconciliation,) — •
against the Holy Ghost, not final
impeuiieucy aud infidelity, 38—
643
INDEX.
unto death, whether any person
has comniitted it, iv. 43 — its
nature determined in sacred
scripture, (^9-not all blasphemy
or malice unpardonable, 72, (see
unpardoned sin,) consistent
and inconsistent with Christiani-
ty, 46(1 — and dang-er of torsa-
king- the Lord, vi. 328.
Sincere love, directions to those
who feel themselves destitute of,
vi. 108.
Sincerity/, of God, (see prescience,)
in us, the term of salvation, iii.
25"imitation of God's truth,231.
Sleep, (see soul.)
Sobriety, faith the parent of, iii.
329.
Sorroiv, when immoderate, (see
letter to lady Russel.)
Sovereignty, of God, in sending^
his gospel to some nations, ii.
259 — in fixing the length of the
day of grace, iv. 41— examples
of, in severity and grace, 42.
Soul, its excellent powers, i. 142—
carries marks that it is a caused
being, 143 — not a part of God,
ibid — must have an intelligent
efficient, 159--God the father of,
ii. 319 — unworthy of God to be-
lieve its mortality, iii. 11— this
life but a sleep to it, 117 —
awakes at death, 120— reflec-
tions on a passage of Parker
de scensit, ibid — excellency of,
303 — seem to be made for no
valuable end, if only for this life,
305— separate state of, (see
death,) — Redeemer's tears over
lost, (see tears,) — neglect of,
degrading to our nature, viii.
307 — provoking to God, 308 — •
must be accounted for, 312 —
duty of loving our own, 359.
Spifioso, his inconsistencies, i.
2()3-his scheme of one only sub-
stance, 207 — %veakness and ab-
surdity of his opinions, 272.
Spirit, evil of an ungovernable,
ii. 318"produced by the holy, v.
8— begotten, what it impjic s, 21.
Spirituuliiy, of mind, christ-ans
pressed to seek after, ii. 175.
StiUingfiect, Dr. answer to his
(sermon against dissenters, iv. 415.
Stoics, how far they reckoned pi-
ty a disease of the mina, i. 315--
whether they charged sin on
God, ibid.
Submission, to God, of the con-
cerns of his honour, <o his own
judgment, ii. 466 — and of all
our secular concerns, 473.
Supreme excellence of God, to
be studied, vi. 91.
T
Teacher, God our, i. 506— vain
pretence of the pope to be an
infallible, 507— advantages of
having God for our, 510— how
far ministerial teaching to be
regarded, (see ministers.)
Tears, of Christ, over lost souls,
iv, 8~his weeping over Jerusa-
lem, 11.
Temper, blessedness begins in a
right, iii. 225. iv. 27~evil of a
morose, vi. 151—an unmerciful,
152.
Temple, the lining, a good man
the, of God, i. 87 two things
supposed in this notion, 96 —
reason teaches that God should
have a temple, 303 — scripture
more fully, 300— many doubts re-
specting worship thus solved,
308~temple defiled and desola-
ted, 310-"Unfit for the divine
presence, 320— God withdrawn
from, 325 restitution of by
Emmanuel, 330— Christ himself
the primary, 347—necessity of
his constitution to the erecting
of God's in the world, 357— why
no more temples raised, 410-«—
state of the whole christian com-
munity as making up oae, wa-
INDEX.
B4§
red, 454"men adclrfssed to be-
come, the, of God, 457— dedica-
tion of, (see dedication.)
Temptation, evjl of temptina^
others, ii. •224— tlireefold pre-
servative froni, 227.
Testlmimi; of the Spirit, (see
assurance.)
Thvu^ktfulness, for the morrow,
discourse on, term morrow, ex-
plained, ii. ;i05"What prohibit-
ed, 309 — reasons ao:ainst such,
330 — directioiis against, 339 —
appendix to, as^ainst immoderate
desires of knowing thing's to
co7ne, 345 — when a faulty dis-
temper, 34f>— considerations for
cure of, 358.
Threatenings, God refers to him-
sell a latitude of acting in re-
ference to temporal, iv. 4— dif-
ference between promises and,
5, (see puiiishmtat, judgments.)
Time, redeeming of, pressed, i. 37
— one chavact-ir of the faithful
servant, lii. 401.
Tranquitlity, perfection of, in
heaven, iii. 1U4.
Trial, man, after his apostacy,
put upon a new, i. IJl — this
makes it proper that the other
■world should be to us unseen, 32
—that we should not know fu-
ture events, ii.365-man created
in a state of, iii. 349.
Trinity, presence of, with believ-
ers, i. 437— how far necessary
to be conceived of, for practical
purposes, 504— calm and sober
enquiry into the possibility of a,
in the Godhead, iv. 301— ques-
tions about the three persons
waved, ibid—postcript to ditto,
330-letters to Dr. Wallis on,
335, 347, 349-ditto to the de-
fender of Dr. Sherlock's notion,
357— considerations about, 379
—difficulties about three infi-
aites, iv. 399.
U
Vink, Mr. Peter, his character, iii.
518.
Virtue, moral, when saving, iii.
15G.
Vision, of God, sensible such as
shall gratify the bodily eye after
the resurrection, iii. 3()— intel-
lectual, 37"reflections on the
question of the schoolmen, 39—
act of, 4(3— knowledge of saints
on earth called by this name, 318
— an i ngredient of heavenly per-
fection, iv. 229.
Unbelief, inefficaoy of the gospel
ascribed to, v. 46 — unconcern,
effect of, 48— unreasonableness
and perversity of, 53.
Union, of the three persons, (see
trinity,) — hypostatical, (see per-
son,) — with God, iii. 112 — com-
plete in heaven, 113 — of the
church, iv. ^5 — among protes-
tants, discourse on, 131 end
proposed, 134 — means condu-
cing to this end, 135— mutual
love, ibid— forbearance in things
in which we ditier, necessary
to, 142 — a clear faith of the
gospel necessary to, 160 — be-
tween soul and body, 256 —
mysterious, 257 — and order pro-
duced by the Spirit, what kind
we may expect in the church,
v. 321->— upon the outpouring
of the Spirit, 333 —to Christ,
viii. 230 — disposition of believ-
ers in want of, 347.
Unity, of God, proved by reason,
i. 191— -a distinct thing from
simplicity, (see trinity,) — of the
Godhead, vi. 496 — ineffectual
belief of condemned, 508 — ef-
feet of faith in, on de^dls, 5U
^— what universal belief of, wiL
effect in the world, 516.
Unpardonable sin, why sinsof fal-
len angels so, i. 395 — why sini
of the impenitent under the go* -
050
INDEX.
pel so, 403.
Uprightness, what it signifies, ii.
373.
Usefulness, considerations for sub-
mission at the removal of useful
persons, i. 48— on earth transi-
tory, 58--plea for unwillingness
to die from apprehension of great-
er, iii.424.iv.262, (see servant.)
W
Walking, an expression in scrip-
ture for converse, iii. 215--what
it denotes, v. 127— of the chris-
tian to be circumspect, viii. 371.
IVar^ horror of it represented, ii.
499— in its causes, ibid, ---in it-
self, 501-in its destructive con-
sequences, ibid.
Warning, viii. 181.
Wicked, the, turned into hell, vi.
347.
Will of God, debates whether end
or means are to be reckoned first
in the intention of, i. 3(iO — no
purposes of, necessary in refer-
ence to creatures, but what arise
from essential rectitude, 3G1 —
distinctions in, between the, of
g-ood pleasure, and the sign, ii.
2C9— what in the, that sinners
have an enmity to, 389— of his
secret and revealed, ibid— his,
which christians are to do, iii.
-252-primary intention of in gi-
ving the gospel is salvation, iv,
39 — secondar)', punishment of
the impenitent, ibid — his, a-
gainst some things which he
does not see fit to hinder, 47— in
favour of some which he does not
see fit to effect, 48, (see prede-
termination, prescience,) of
man, see man.)
Wisdom, o/ God, proofs of, i. 113
—glory of, iii. GS—reconcilia-
blent^s of God's prescience of
sin With, (see prescience)— of a
righteous Mian's choice, 178.
fiord of God, obedience to be
mixed with hearing of, vi. 251
—efficacy of, 480.
Words, carnality in laying stress
upon unscriptural, iv. 108 — or
indulgence to mistakes in the
use of scripture, 110 — should
coiiflue ourselvelves to the plain,
of scripture, about the doctrine of
this Trinity, iv. 327.
World, invisible, including hea-
ven and hell, i. 13— Christ has
dominion over both, IS— disco-
very of the invisible, 2C;— eterni-
ty of, disproved, 108, 285— con-
formity to, repugnant to the
Holy Spirit, v. 200— spirit of,
effect on religion, 204— its great
wickedness, vi. 82— conviction
of, will be deep, 84 — patience
and bounty of God to, 85 — for-
saken on a discovery of God,
viii. 427.
Worship, (see temple,) — chosen
by any party a dead religion, ii.
Ill — mere attendance on the
solemnities of, no mark of a
good m-an, 155.
Y
Yielding to God, under what no-
tions to consider God in this
matter, i. 501 -as he is in him-
self, 502-according to the rela-
tions he bears, 504— as trans-
acting with us through the me-
diator, 515 — under what notions
to consider ourselves, 517 — in
what manner we should yield
ourselves to God, 5 IS-- (see de-
dication.)
Youth, removal of hopeful persons
in, i. 48 — this an ill pre»age ta
a kind, 71.
VALUABLE THEOLOGICAL WOKKS,
RECENTLY PUBLISHED BY
FRANCIS WESTLEY,
10, STATIONERS-COURT, AND AVE-MARIA-LANE.
every
School
The works of the Rev. JOHN HOWE, M. A. In 8 Vols.
price 3/. 15*. boards. Roval paper, 5/. boards.
MEMOIRS of the Rev. SAMUEL J. MILLS, late Missionary
to the South-Western Section of the United States, and Agent to tlie
American Colonization Society, depnted to explore the Coast ot Africa.
By Gardiner Spring, D.D. With a recommendatory Preface, by the Rev.
T. James is. boards.
" We p '^ommend the perusal of this valuable Memoir to every Christian Minister; to
'ery Student of Divinity ; to every Missionary Candidate; to the Teachers of every Sunday
:hool; and to every one who studies the Science of doing Good."— £t'un. Mar/. Aug. 1820.
The LIFE of DAVID BRAINERD, Missionary to the Indians ;
with an Abridgment of his Diary and Journal, from President Edwards, By
J. Styles, D. D. Second Edition. 5*. boards.
A HISTORY of the PERSECUTIONS endured by the
PROTESTANTS of the SOUTH of FRANCE ; and more especially of the
Department of the Gard, during the Years 1814, 1815, 1816, &c. ; in-
cluding a Defence of their Conduct, from the Revolution to the present
Period. By Mark Wilks. 2 vols. 8vo. 18s, boards.
This Work contains a general Review and Defence of the Conduct of
the Reformed Churches from the Commencement of the Revolution, and
authenticated Details of the Plunder, Outrages, and Massacres, to which
thev have been exposed.
"Mr. WillLS supports his arguments by plain tacts, by documenis unquestioned and un-
questiomble ■ and we cannot, in'too strong terms, recommend tlie volumes before us."
' Monthly Review, Oct. 1821.
" Mr. Wilks has executed his laborious task with much ability. His preciseness as to
names dates and p'aces, numbers of persons, ond sums of money, vouches for his accuracy,
since it furnishes opponents with the ready means of detecting mistake, and exposing mis-
representad' us " — Hlont/ily Repository, Nov. 1S2I. See also Edinburgh Review, lNo.71.
PIOUS MEMORIALS; or the POWER of RELIGION
upon the MIND, in SICKNESS and in DEATH ; exemplified in the Ex-
perience of many Divines and other eminent Persons, at those important
Seasons ; interspersed with what was most remarkable in their Lives.
This Work was first published by the Rev. Richard Burnham, and accompanied by a large
Recommendatory Letter by the Rev. Jame»Hervey.
A New Edition, with a CONTINUATION of many similar Examples of the Power of the
Gospel in the Consolation of dying Christians, most of whom have departed this life since the
publication of the original work. This additional part of the Volume contains an Account of
the dying Experience of Whitfield, Edwards, Toplady, Hervey, I'. Henry, M. Henry, J.
Williams, Gillies, Fuller, Cadogan, Medley, Pearce, Dr. Williams, Eyre, Doddridge,
Brainerd, Lavater, Lady Huntingdon, Lady Erskine, Lady Maxwell, Mrs. Cooper, IVlrs.
Graham, and manymore. By the Rev. GEORGE BORDER. 1 large vol. 8vo. Itis. Gd.bds.
MISSIONARY ANECDOTES. A New Edition, considerably
enlarged and improved. By the Rev. George Burder. 5*. boards.
An ESSAY on the DIVINE xlUTHORITY of the NEW
TESTAMENT. By the Rev. Dr. Bogue. Fifth Edition. 5.?. boards.
The MEMOIRS of the late Miss EMMA HUMPHRIES, of
Frome, Somersetshire : With a Series of Letters to Young Ladies, on the
Influence of Religion in the Formation of their Moral and Intellectual
Character ; and to Parents, on the Religions Education, and the Bereave-
ment of their Children. By the Rev. T. East, of Birmingham. 12mo. 5s.
MENTAL DISCIPLINE; or HINTS on the CULTIVA-
TION of INTELLECTUAL HABITS : addressed particularly to Students
in Theology and Young Preachers. By the Rev. H. F. Burber, M. A.
12mo. Second Edition. 3*. boards.
A CHRISTIAN SKETCH of LADY MAXWELL. Small
8vo. 3f. 6d, boards.
r
A CHRISTIAN BIOGRAPHICAL DICTIONARY; con-
taining an Account of the. Lives and Writings of most distinguished Chris-
tians and Theologians, of all Denominations and in every Station, from the
Commencement of the Christian JEra to the present Period. By John
WiLKS,jun. 1 vol. 12mo. 9s. boards.
" Tliis Volume contains a rich mine of interesting; Cliiistian Biography, in a very compen-
dious form. The compilation of it evinces considerable industry and skill ; and we hope
that both will meet their reward by its becoming a favourite with the Public."
New Evan. Mag. May, 1821.
" This is avery neatly printed Volume, and comprises within a sn.Hll compass a consider-
nble mass of interesting biographical information. We have no doubt that the Volume will
be a very acceptable present to young persons." Ei:Iectic Rerien, Marcit, 1821.
" We recommend this Work especially to young persons, as containing a fund of valuabVe
iiiforanation in the most interesting form." . Evan. Mafi. April, 18Ji.
"• We recommend this Work especially to oar juvenile readers."— -iJapiisi Muq. Dec. iS2\.
" The Volume will prove extremely useful, both as a book of reference and historv."
Monthly Mag. May, 1821.
" This Volume contains a mass of information; and to Christians of all classes, and espe-
cially to young ministers, it must prove a vajuable manual of biographical information."
European Mag. May, 18i!l.
TRUE and FALSE RELIGION practically considered, with
tlie best Means to promote Vital Godliness: every part proved from the
Bible, and confirmed by quotations from the best Authors, and the dying
sayings of the most eminent Christians since the Apostolic age to the pre-
sent time. To which are added, numerous experimental Sentences of cele-
brated old Divines, and a large list of the best Books in Practical Divinity,
with short remarks on each. By the Rev. G. G.Scraggs, A.M. 7^.
FEMALE SCRIPTURE BIOGRAPHY; including an
Essay on what Christianity has done for Women. By F. A. Cox, A. M.
2 vols. 8vo. 1/. Sells for 1/. 4*.
The LIFE ot PHILIP MELANCTHON, comprising an Ac-
count of the most important Trans^ptinna of tlic Reformation. By F. A.
Cox, A.M. of liackney. 8vo. Embellished with a full-length Portrait,
and a Fac-simile of his Hand-writing. 12*-. Second Edition. Sells for 14*.
SCRIPTURE CHARACTERS; or, a Practical Improve-
ment of the principal Histories in the Old and New Testaments. By
Thomas Robinson, M. A. 4 vols. &vo. 21. 2s. 4 vols. 12mo. ll. 3s.
The PLEASURES of RELIGION : in Letters from Joseph
Fllion to his Son Charles. Fourtii Edition, with Additions. 1*. 6d. bds.
A GUIDE lor TRUE PILGRIMS, and Touchstone for De-
ceived Soul.?; or a Treatise on the Nature and Effects of Faith. By S.
I5eai;fo\. Tenth Edition. 1*. 3<?. bound.
A COLLECTION of SCRIPTURE PR03IISES, in Two
Parts: with an Appcndi.'>;, relating to the future state of the Church. By
S. Clarke, D.D. New Edition, 1*. 6d. or 1,5.9. per dozen.
A TREATISE on RELIGIOUS EXPERIENCE, in which
its Nature, Evidences, and Advantages, are considered. By the Rev.
Charles Blck. Sixth Edition. 5*.
I?flPORTANT QUESTIONS, recommended to the serious
consideration of Professing Christians of all Denominations ; intended to
awaken a greater and more habitual regard for the Welfare of the Soul
idid the Concerns of Eternity. By the Rev. John Townsend. 3</. Aho
til? Author's other Works.
The HISTORY of RELIGIOUS LIBERTY, from the first
propagation of Christianity in Britain, to the Death ot George III. including
its successive State, beneficial Influence, and powerfullnterruptions. By
the Rev. B. Bros^k. 2 vols. 8vo. 1^. 4.?.
The COTTAGE LIBRARY of RELIGIOUS KNOWLEDGE ;
a new Series of Religious Tracts, Historical and Entertaining: with Cuts.
4 vols. 12mo. half-bound in 2, with roan backs, 85.
The Cottage Library contains <i6 Tracts, partly select and partly original. Tlie former are
Irom Bunyan, Cowper, Fiavel, fuller, Hawker, Jsceway, Mihier, Robinson, fiu'^h, Witt-:,
and b;iicr3.
Princeton Theological Seminary-Speer Library
[_ 1 1012 01094 4793 J
n
TVNews
OpenLibrary